LIBRARY OF CONGRESS. 



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Chap. Copyright No., 

8hel£»_A^L. 



UNITED STATES OF AMERICA. 



yo 



THE PEOPLE'S 

HAND-BOOK OF THE BIBLE, 

AN INTRODUCTION 

TO THE 

STUDY OF THE HOLY SCRIPTURES. 

ON THE BASIS AND PLAN OF J ANGUS D D 

As Compared with the Best Standard Authorities on Evidences and 
Principles of Right Interpretation of the Bible. 

PREPARED IN THE 

LIGHT OF THE REVISED VERSION OF 1S80-U, OXFORD EDITION. 

WM\ N*fo, aWritumal airtr Illujertratft* ^Hato, iotij ©rental att& 
from fyz Btst %nmvA anir^Hoirerrc flutfjors. 

By J E AYARS 

GRADUATE OF FIRST CLASS OF 1858, GARRETT BIBLICAL INST. 

"Thy word is a lamp unto my feet and a light unto my path " Ps 119 : 105. 




5*irf *" 



Every scribe who hath been made a disciple (instructed) to the kingdom of 
heaven, is like . . . unto a householder, who bringeth iorth out of his 
treasure things new and old " Matt 13 : 52. 

PHILADELPHIA : 
METHODIST EPISCOPAL BOOK ROOM, 

NO. 1018 ARCH STREET. 

[Electrotyped.] 



k 






COPYRIGHT, 1896, 
By J. E. Avars, for Jesus. 



Examined and approved on behalf of the Committee of 

Publication, Philada. Conference Tr. Soc'y of 

the Methodist Episcopal Church. 

By Charles Roads, D.D. 



TO the memory of the late John Dempster D D, (spoken of as 
"the tin peddler," and only convert at a camp meeting in 
N Hampshire, and whose name is a household word 
throughout New England), founder and President of the first 
Biblical school at Concord N H, and first President of the Gar- 
ret Biblical Institute my alma mater, at Evanston III, by 
whose example— faith, learning, devotion to Christ, burning 
words, I was impressed and brought to the knowledge of the 
truth more than by any other. 

And to My Maternal Grandfather 

Jos Jones, of precious memory, natus Ireland 3. 12. 1769, who came 
from Dublin to America in 1815, preserved of God Ps 91, through 
the troubles between the protestants and papists, and that night 
he was called out of his house by armed men to be killed ; 

Whose gracious looks, words and manner, in memory linger as 
real as childhood's golden dreams, in his calls, and also at his 
beautiful farm near Cinnaminson N J ; whence, from the breakfast 
table, he so peacefully was removed to the "supper of the .Lamb " 
Jan 22 1842. 

He was familiar with Mr Wesley's ministry, and an earnest ex- 
horter. 

And to my Uncle 

Jos Jones, natus 1799, late President of the Commercial Bank of 
Pa, who inherited of the virtues of my grandfather, and whose 
business talent, common sense, learning, piety and benevolence 
raised him to an honorable place in Philadelphia, who fell on 
sleep Feb 12 '76, whose great kindness, letters, books and counsel, 
have endeared him to me as my best earthly friend. 

And to my Cousin 

J Alfred Jones, natus 7. 15. 1840, whose heroic spirit (a son of 
affliction from childhood), many offices and brotherly kindness 
had endeared him to me on so brief acquaintance, and whose 
sudden and unexpected death Dec 23 '91, did for weeks 

"All my life-joy overcast," 

whose remains, with this branch of kindred, from which I in- 
herited my early religious inspirations, rests in the 

Jones' Lot 

N Laurel Hill Cemetery, 
till the resurrection of the just. 

And to his Sister 

Mrs E B E, whose patronage and favor is hereby most humbly 
and devoutly acknowledged in its publication, is 



This Volume lovingly inscribed 



By the Author. 
iii 



PEEFAOE. 



When at the first, I took my pen in hand 
Thus for to write, I did not understand 
That I at all should make a book 

In such a mode. Bunyan. 

THE idea and plan — the germ of this work, was sug- 
gested by letters on the Old and N Testaments to 
one dear to me, in whose salvation after thirty years, 
God gave me great joy, and who was providentially de- 
pendent on this ministry principally, for her furtherance 
and joy of faith. 

These letters * (by request monthly), covering a period of 
four years, were composed through gleam and gloom of 
change of season, in delicate health, (being to my mother 
in age and feebleness), with that godly jealousy and pains- 
taking, which one feels in his own spiritual state and God's 
glory ; feeling my dependence on Jesus for strength and 
the Holy Spirit for guidance. 

This filial duty and interest shown, the Master has 
honored as done to himself, blessing my own soul also ; open- 
ing my mind to understand the Scriptures, and to behold 
him in his person, character and work as the Son of God, 
" The divine Man," as never before. At times, I shouted 
his praise while bending over my pleasant task. And tears of 
the joy of faith, have filled my eyes along in the course of 
this vol. The love of Christ and souls has inspired and 

* Vide Pt III c VI 



vi PREFACE. 

warmed the heart in this work of faith, in the hope that 
others may have the gift of God stirred up in them, also. 

A book, in importance next to the Holy Scriptures — a 
better legacy than gold and silver to leave after one, was 
also a cherished desire. 

And it is " with desire I have desired " — in reliance on 
and prayer for the blessing of the Author of the Book it 
aims to illustrate, both on the reader, and as to the favor it 
may find with those who desire a clearer revelation through 
their Bible, to be spared to see the MS taken out of ob- 
scurity and put " on a candlestick." 

As in the letters, no time nor labor was spared, so in the 
preparation of this vol. The threefold object in them — 

To inspire a greater reverence and love for the Word, 
Make both it and the plan of salvation clearer, 
c< Stir up the gift of God which is in thee," 

has been kept in view from first to last. 

The work is on the basis and plan of the one which 
stands at the head of its class — The Bible Hand-Book 
by Dr Angus, London, Rel Tr Socy 1857. It is unequalled 
by any other, but too voluminous and erudite (being for 
students of divinity), for the common people. 

And the reader will be pleased to learn that the piety 
and catholic spirit of our author — such a blessing to my 
own soul, and which we have aimed to transfuse throughout 
this work, are equal to his learning. 

As Mr Wesley anticipated the light of the Revised 
Version in his " Notes/' so has Angus in his work (issued 
before the R V), anticipated in part, the advance of Biblical 
science ; e g, in exegesis of the obscure portions and mis- 



PKEFACE. vii 

translations in the Authorized Version, he agrees with 
the R V in most cases. 

While this is true, it is also true that the appearance of 
the New Version adopted for our text, must add to the 
interest of such a work, above any previous one. 

The substance of Angus is reproduced in a simplified 
form, supplemented with much new, additional and illustra- 
tive matter from our best standard authors, ancient and 
modern. 

The writer is conscious, not only of regard for the truth, 
but also of having used the means for accuracy, as in quo- 
tations, references, the chronological and historical portions 
etc. While the departments on evidences, and principles 
of interpretation — laws governing the intelligent study of 
the Word, it is believed will be found complete, and up to 
the highest and latest standards. 

Every reference and proof text has been once more ex- 
amined and compared with its place in the Bible, while 
the pages have been going through the press, and before 
being committed to the "immortal custody" of it and the 
"plates."* 

As it was our plan to produce a thought field rather, or 
seed plot, the concise style — the style in which the Spirit 
has given us our Bible, was necessary. It is hoped the 
simple, inornate diction, though in contrast with the popu- 
lar style, will be no objection, but a real recommendation 
to the reader. 

* So inaccurate has this portion in Angus been found, that we 
hereby record the hope and request, that on this account, and for 
other known mistakes etc throughout, there be no new edition of 
that work published, without a revision, and abridgement also. ' 



TOPICAL INDEX. 



INTRODUCTION— A J Kynett D D, LL D 11 

Part I. 

Chapter. INTRODUCTORY TO THE BIBLE. Page. 

I. EVIDENCES OF REVELATION 18 

Sec. 1. Genuineness Defined and Proved 18 

" 2. Original Hebrew and Various Readings 21 

" 3. The Greek— N T and Sept 23 

" 4. Age and Character of MSS 24 

" 5. Hebrew Text 26 

II. GENUINENESS CONTINUED 27 

Sec. l. Ancient Versions 27 

" 2. Various Readings 28 

" 3. Authorized Version 32 

" 4. Revised Version 38 

III. AUTHENTICITY AND AUTHORITY 42 

Sec. 1. The Bible the only Inspired Teacher 42 

" 2. Inspiration 45 

" 3. The Canon 48 

" 4. Preservation of the Books 49 

11 5. Apocrypha 50 

IV. EXTERNAL EVIDENCES 51 

Sec. 1. Historical 51 

" 2. Miracles 55 

" 3. Prophecy 58 

V. INTERNAL EVIDENCES 64 

Sec. 1. Moral 64 

11 2. Literary 72 

VI. THE BIBLE-PECULIARITIES OF ' \ '. '. .' \ \\ . \ '. '. '. '. ". .' 78 

Sec. 1. A Revelation of God and Man 78 

" 2. A Revelation of Spiritual Truth 79 

" 3. Gradual and Progressive 82 

" 4. Unity of the Bible 85 

" 5. Not Systematic 88 



Part II. 

INDUCTIVE STUDY. 

I. INTERPRETATION OF SCRIPTURE 91 

Sec. 1. Necessity of Care in Studying the Scriptures . . 91 

" 2. Tropical Words, Allegory, Type, Symbol 94 

" 3. On the Spirit of Searching the Scriptures .... 96 

II. RULES OF INTERPRETATION 99 

Sec. 1. Sense of the Words 99 

" 2. Connection 102 

" 3. Context 103 

" 4. Scope 106 

" 5. Comparing Scripture with Scripture 107 

ix 



x TOPICAL INDEX. 

Chapter. Page. 

III. INTERPRETATION CONTINUED. EXTERNAL HELPS Ill 

Sec. l. opinions and Ideas Ill 

" 2. History lis 

" 3. Ecclesiastical History ill 

" 4. chronology 115 

" •"). Natural History 120 

IV. INTERPRETATION CONTINUED 122 

Sec. l. Manners and customs 122 

" 2. Revenue and Tax ]25 

" 3. Coins and Measures 126 

11 4. Time, Modes of Reckoning, etc 126 

V. INTERPRETATION CONTINUED 128 

Sec. 1. Geography, 128 

Hebron, Jericho, Gilgal, Sliiloh, Beersheba, Bethle- 
hem, Shechem, Samaria 130 

Sec. 2. Palestine . . 131 

VI. INTERPRETATION CONTINUED 130 

Sec. 1. Jerusalem, Zion, Moriah, Acra, Bezetha, Gethsem- 

ane, Hinnom 136 

" 2. Physical Geography 146 

VII. ALLEGORIES, SYMBOLS, TYPES, PARABLES, INTERPRETA- 
TION OF 149 

VIII. PROPHECY, INTERPRETATION OF 154 

Part III. 

I. SYSTEMATIC AND INFERENTIAL STUDY 164 

Sec. 1. Doctrines 164 

" 2. Precepts 168 

". 3. Moral and Positive Precepts 170 

II. SYSTEMATIC AND INFERENTIAL STUDY 172 

Sec. l. Promises 172 

" 2 Fxamples 177 

III. QUOTATIONS OUT OF THE OLD IN THE N* T, CLASSIFIED *AND 

EXAMINED WITH REFERENCE TO THE TEXT, TRUTHS 
AND EVIDENCES OF SCRIPTURE, AND PRINCIPLES OF 
INTERPRETATION 185 

IV. ORIGIN, NATURE AND USE OF SCRIPTURE DIFFICULTIES . . 188 

Sec. 1. Origin. Class I Enumerated, Are Matters of In- 
terpretation only. Examples 188 

" 2. Class II Enumerated. Difficulties in the Sense. 

Use and Lessons 197 

V. STATE OF THE JEWS FROM THE EXILE TO CHRIST, AS ILLUS- 
TRATIVE OF COD'S MORAL GOVERNMENT, FROM 

THEIR OWN SCRIPTURES AND HISTORY 210 

Sec. 1. The Exile, with Notice of the Prophets and Books 

in Order, Belonging to this Period 210 

M 2. From the Restoration to Malachi— 139 yrs. Close 

of the Canon 222 

" 3. The Jews from Mal to Christ— Civil History .... 239 

" 4. From Malachi to Christ- Moral History 248 

VI. LETTERS 254 

Advent and Nativity of Christ 254 

Life of Jesus until " He Began to Teach" 257 

The Four Gospels 262 

The Evangelists in their Mutual Relation to the Gos- 
pels 265 



RESUME. 



INTRODUCTION. 

A. J. KYNETT, D.D., LL.D. 

AT no time in the history of the world has there been 
more thorough and critical study of the Holy Scrip- 
tures than now ; and never before has there been so 
great popular interest in the problems and difficulties de- 
veloped by Biblical research. This is true of both friends 
and foes of the Bible. The results of the so-called higher 
criticism, filters down through current literature into popular 
thought and conversation. Questions never before thought 
of are raised, and difficulties entirely new, are suggested. 
The interests of truth demand prompt and satisfactory 
answers. Nor should these answers be confined to volumi- 
nous, scholastic books ; they should be accessible to the mul- 
titude of busy thinkers and workers, whose time is largely 
pre-occupied with other things. Ours is a busy, hurrying 
age. What is spoken, or read, or done, must conform to 
this spirit. Even in our great newspapers, secular and re- 
ligious, the old-time editorials are largely giving place to 
concise, pungent paragraphs. 

It is especially necessary, that any system of popular in- 
struction in the Holy Scriptures, should be available to 
parents and Sunday-school teachers, on whom the children 
and youth depend for Biblical knowledge. Without this, 
Sunday-school instruction will of necessity, be superficial 
and unsatisfactory ; and our young people, emerging from 
our Sunday-schools, will on the first attack of intelligent and 
determined skepticism, be thrown into confusion and per- 
haps defeat. 

The People's Hand-Book of the Bible will, there- 
fore, supply a real need. It is the condensed product of many 
years of devout and careful study of the Bible and Biblical 
literature. The author has happily chosen, as a basis for 
his plan, the well known work of Joseph Angus, D.D., 
which is, in its sphere, without a rival. But the People's 
Hand-Book of the Bible is no mere copy. Our author 
has condensed, improved and simplified, making his work 

xi 



xii INTRODUCTION. 

what the title expresses — The People's Hand-Book of 
the Bible. The best authorities on evidences and princi- 
ples of interpretation have been consulted with great care, 
so that the student of this book will have before him, in 
small compass, the equivalent of prolonged research in the 
archives of Biblical literature and theology. The topical 
index will suggest the wide scope and thorough treatment of 
the subject, and the body of the work will reveal the ability 
and scholarship of the author, and his familiarity with the 
results of the latest Biblical science. 

For the sacred text, the author has adopted the Revised 
Version. While conceding the unequalled English diction 
of King James' Bible, he maintains that the later revision 
is the better translation, that many obscure expressions are 
made clear, and even holds the opinion that the New Ver- 
sion will gradually supplant the Old. All will agree that 
the Revised Version is a great help to a correct understand- 
ing of the original Scriptures. The concise and simple style 
of the author will prove of great advantage to the ordinary 
reader, as no difficulty will be found in understanding 
exactly what lie means. 

A marked feature of this work is, the apt quotations in 
illustration and proof of his positions, taken from the best 
authors, ancient and modern. Above all, it will be found 
throughout that the " Holy One," " of whom Moses in the 
law and the prophets did write," is constantly in the fore- 
ground. All lovers of the Lord Jesus will find themselves 
in hearty sympathy w T ith the spirit and faith of the writer. 

This book should be in every family, and in the hands of 
all Sunday-school teachers, w T ho are so often called upon 
promptly to meet difficulties and solve questions unthought 
of before. It will prove an invaluable companion to our 
English Bible, a well-ordered, spiritual armory, in which 
weapons, offensive and defensive, are so arranged as to be 
promptly available as occasion may require. The author 
has condensed into this treatise his life, and tenders it as his 
legacy to the Christian Church. 
Philadelphia, June, 189-1. 



PART I. 

INTRODUCTORY TO THE BIBLE. 



Scarcely can we fix our eye on a single passage of this book, that 
has not afforded comfort and encouragement to thousands. — Dr. 
Payson, Bible ab All Phice. 

This lamp from off the everlasting throne, 

Mercy took down, and in the night of time 

Stood, casting on the dark her gracious bow. — Pollok. 

THIS Book of God, "the god of books" as one 
calls it, opens with Genesis — " creation ' ' of the 
worlds, about six thousand years ago, and ends 
with Revelation a d 100. 

Create in ver 1, means out of nothing, when time began. 
The six days work refer to the re-formation — reconstruction 
of our earth. 

On the meaning of " day " there are two views ; some 
reading it as literal, others as an indefinite period of time. 
" One day is with the Lord as a thousand years, and a 
thousand years as one day " II Pet 3:8. 

While it was as easy to create, i e prepare in six days as 
six milleniums, there are evidences both in nature and reve- 
lation, in favor of reading " day " as an age. 

2 As the Bible is the oldest, so it is the only record 
dating back to the beginning, shedding on our minds light 
as to the great First Cause, formation of the universe, of 
man, providence etc. 

God has preserved his own truth through the ages of 
change, waste and death ; the fires and floods of persecution 
of devils and men, like his only begotten Son, who during 
infancy, must be kept alive by the ministry of angels. 

Even as a literary production , it has been the admiration 
of mankind. It is the only reliable account of the origin 

13 



14 INTRODUCTORY 

of matter and mind, of the nations and God's government 
to the time modern history begins. The Bible is worth 
more — contains says Sir Win Jones, purer doctrines of 
morality and religion, more important history and biogra- 
phy, sublimer strains of poetry and eloquence, than all other 
books. 

3 Herodotus the Father of history (wrote abt 445 b c), 
and Josephus (37-93 a d), are the most trustworthy an- 
cient authors that have survived the ordeal of time. Hero- 
dotus gives us a history of a few of the nations between 
713-479. And this mere sketch is from oral tradition and 
unauthentic sources mostly. From the creation then — for 
3300 yrs, there is scarce a ray of light outside the Bible 
to illume the darkness of our world. 

The Iliad and Odyssey of Homer (from 1000-900 b c), 
regarded by the Greeks as authentic, is all that is known 
about the heroic age of that remarkable people. All un- 
inspired ancient histories and biographies have perished. 

Had the Bible been a cunningly devised fable, it too 
would have passed away. What a comment is this on Is 
40 : 6-8, quoted I Pet 1 : 25, a voice out of the Old and 
N Testaments 

"All flesh is grass, and all the goodliness— ' the glory 
thereof,' is as the flower of the field. . . . But the Word 
of our God shall stand forever ! " 

4 Again, the Bible is the only book that grows not old, 
but renews its youth from generation to generation. The 
secret of its preservation and influence is, it contains in 
itself the indestructible germs of life And blessed thought ! 

" The Power that gave it still supplies 
The gracious light and heat." 

5 What the sun — that fount of light and heat is to this 
planet — the source of vegetable and animal life, this book 
is to man intellectual, religious and social. 

For example the Greeks, the most enlightened of the 
heathen, taught that the worlds came by chance, matter is 
eternal, and deified fate. Claudius Ptolemaus 150 A d, 



TO THE BIBLE. 15 

the most renowned astronomer and geographer perhaps of 
any age, taught and was followed till Copernicus (1532) 
discovered — " revived the true solar system," that this earth 
is at rest, and the sun, moon and stars revolved round it. 
It was also a popular belief that our planet is flat, rested 
on the head of a (the old) serpent, which in turn was sup- 
ported on the back of a tortoise etc. 

The light of nature, and teaching of their wisest, purest 
reformers as Socrates, Plato and Confucius, was cold and 
inefficient as a rule of faith and practice. 

The doctrine of one living and true God, creation and 
fall of man, the devil, providence, promise — coming and 
atonement of Christ, immortality, resurrection and general 
judgment, were either unknown or imperfectly understood. 
And what the gentiles knew of God, his work and ways, 
was the lingering, waning light of revelation, the traditions 
of their golden age in Eden. 

The religion of the Greeks and Romans allowed fornica- 
tion, revenge, suicide ; and their gods were of like appetites, 
desires and passions. The beings worshipped were, so to 
speak, the reflection of the vices and virtues of the wor- 
shipper. 

Of the other nations, we have but an idea of their sin, 
misery and degradation. There are to day tribes in Africa 
who eat their kind, and millions who worship God in the 
character of a devil ! Paul's picture Rom 1, is not over- 
drawn. 

The pagan compared to the Christian world, is like the 
part of the globe the sun shines on, to that immersed in its 
shadow. 

6 Man in innocency had the law of his Maker written 
in his heart. He saw God in his works, walked and talked 
with him. Reason (if he had to depend on that faculty), 
was then a guiding, unerring light. When he lost the 
Holy Spirit and became " earthly, sensual, devilish," 
reason was darkened. Gen 3, I Cor 2 : 14. 

Faith in its nature and office, is right reason, never con- 
trary, and was required after man's apostacy, for his guid- 



16 INTRODUCTORY 

ing light. Faith implies ignorance, sin, dependence. Sin 
did not obliterate the idea of God. The sense of one 
Supreme is innate. And atheism, the lowest form of un- 
belief, is unnatural, a credulity born of sin. Ps 14: 1. So 
Watson's Insts. 

7 Ex nihilo nihil fit — out of nothing nothing comes, is an 
axiom — self evident truth. The mind is constituted to as- 
cribe every effect to a cause. 

It is observable that inspired writers assume the exist- 
ence of God, uncreated, self existent, creator and ruler of 
all. Moses opens "In the beginning God created the 
heaven and the earth " 

The a posteriori — from effect to cause, and a priori — from 
cause to effect arguments, have both been used to prove as 
against atheism, there is a God. The first is the one de- 
pended on by theologians, and is the one employed by the 

Holy Spirit. " The heavens declare the glory of God " 

Ps 19. " The invisible things of him . . . are understood 
by the things that are made, even his eternal power and 
Godhead'' Kom 1. 

The marks of design in our world suggests a designer. 
The sun, moon and stars numberless in space, their order 
(heaven's first law), the two mysterious forces — centripetal 
and centrifugal motions, holding them in their orbits, urging 
on from age to age, proclaim 

" The hand that made us is divine. " 

Also best means to ends, with simplicity of means, teach 
infinite wisdom in the Author. Watson's Insts. 

God in creation thus displays 

His wisdom and his might. Montgomery. 

Sec. 2 

1 The Bible consists of 66 books and letters, 39 of 
which are in the O T. 

Testament means covenant, the name given by God to 
indicate the relation between himself and his people. Cove- 
nant or appointment at first meant relation, but afterwards 



TO THE BIBLE. 17 

was applied to the books themselves. Gen 21 : 27, 32, 
Ex 24: 7. 

By the Jews the O T was called the Law, Prophets and 
Hagiographa (Gr hagios holy, grapha writings), which 
is composed of the Psalms, Proverbs, Ecclesiastes, 
Cantica; all which they called Psalms, from the first 
book. 

In the N T, the books are called Scripture Jno 10 : 35, 
Scriptures, Luke 24: 27, and Word of God Luke 11: 
27, 28. Also Oracles of God. Acts 7 : 38. 

Oracle is also the name given to the place where the will 
of God was revealed I Kgs 8 : 6, II Chron 4 : 20, Ps 28 : 2. 

The primitive church from the time of Origen 185-213, 
named the books collectively the Canon (kan'uri), a Greek 
word meaning straight, rod ; thence tropically — figuratively 
law, rule Gal 6 : 16, Phil 3 : 16. 

Bible is from Greek PipXo~* book; and hence par ex- 
cellence, the Book. 

Of all names The Word of God is the most impressive 
and complete, justifying the faith of the feeblest, and sug- 
gesting the utterance of the infinite wisdom and love. 

2 Our aim — "the Sabbath and port of our labors/' is to 
make more clear and impressive the Bible itself There- 
fore both writer and reader are cautioned against using 
such a help to Scripture as an end — confounding it with 
the study of the Word itself. The road we are about to 
travel may be attractive ; but the end — " the wells of sal- 
vation " — and " living bread , " are more excellent than the 
means thereto. And the thirsty, hungering seeker after the 
truth as it is in Jesus, will not rest satisfied with the dis- 
covery — the ravishing glimpses, but will quench his thirst 
at the fountain head, and satisfy his immortal soul longings 
to the full. 

In other view, he will not be content to stand before, to 
contemplate the Temple of Truth in all its imposing 
grandeur and proportions, but will strive to enter — seek ad- 
mission to the sanctum sanctorum, to worship in spirit and 

* Given by Chrysostom 4th Cy. 



18 EVIDENCES OF REVELATION. 

truth, and be in touch with the pure, the beautiful and good 
there, and possess also of her hidden treasures. 

Let no one deceive himself, for it is only the obedient, the 
loving, humble ; those who " seek her as silver and search 
for her as hid treasures, that shall understand the fear of 
the Lord and find the knowledge of God " Prov 2 : 4, 5. 

Beh oldest thou yonder on the crystal sea 
Beneath the throne of God, an image fair, 
And in her hand a mirror large and bright? 
Tis Truth, immutable, eternal Tkuth, 
In figure emblematical expressed. 

Before it Virtue stands, and smiling, 
Sees in her reflected soul no spot. 

The sons of heaven, archangel, seraph, saint, 
There daily read their own essential worth; 
And as they read, take place among the just, 
Or high, or low, each as his value seems. 

******** 
The Bible holds this mirrors place on earth. Pollok. 



CHAPTER I. 

EVIDENCES OF REVELATION. 

The evidences of the integrity of the Christian faith are tenfold 
more various, copious and conclusive than of any other ancient 
writings. Isaac Taylor. 

Sec 1 Genuineness Defined and Proved. 

IF a MS of every book of the Bible in the author's 
own writing were extant, every copy agreeing there- 
with would be genuine. There are no such autographs 
now in existence. But there are circumstances attending 
their preservation and transmission, which prove their 
genuineness. 

When a MS varies from the one its author wrote, it is 
said to be corrupt. When not the one by its author, it is 
said to be forged or spurious. 

There is a printed copy of the Hebrew Bible dated 1488, 



GENUINENESS. 19 

in Exeter College Oxford ; and one in the Royal Library 
Berlin of 1494, from which Luther made his translation. 
There are copies of the N" T dated Basil 1516, edited by 
Erasmus. Copies also in Greek and Latin dated Alcala or 
Complutum Spain, 1514. These copies agree with one 
another and our own editions. And these two editions form 
the basia of the received text. The 1st edition of said text 
was printed by Elzevir in 1624. Erasmus had advantage 
of editions of Stevens Paris 1546, and of Beza Geneva 1565. 

Dr. Kennicott collated 630 MSS for his critical edition 
of the Heb Bible. De Rossi 734 more. And more than 
600 MSS have been examined for our late editions of the 
N T — Auth Version. 

In the Greek and Roman classics — their best authors, 
20, even 10 MSS, are sufficient for an accurate text. There 
are 15 MSS of Herodotus extant, oldest only of 10th c}^ 
How much greater are the evidences in this respect, in fa- 
vor of the Scriptures ! 

Most MSS of the Heb. Scriptures may reach back as 
far as the 10th cy. There are some of the 8th and 9th cys. 

A MS. of Virgil in the Vatican claims antiquity of the 
4th cy. But most MSS of the classic writers belong to 
the 10th and 15th cys. In antiquity as in numbers also, 
are the evidences in favor of the Scriptures. 

2 As we go back towards the times when written, another 
kind and confirmatory evidence is at hand — the quotations 
and references of the Christian Fathers and Jewish Rab- 
bins. 

Quotations from and references to the Classics — Homer, 
Socrates, Plato ; Herodotus, Cicero, Virgil, may prove their 
antiquity, but are of such a nature, i e, imperfectly ren- 
dered, as to leave them of no critical value as to the origi- 
nals. 

The inspired writings were copied verbatim, with con- 
scientious care, so that not " one jot or one tittle" might 
fail. 

We have the commentaries and writings of about 180 
of the Fathers and ecclesiastical writers, including Irenseus, 



20 EVIDENCES OF REVELATION. 

Clement and Theopkilus of the 2nd, Origen of the 3rd, 
Chrysostom, Augustine and Jerome of the 4th cys. These 
authorities reach back to St. John. The works of these 
contain quotations from the four gospels, Acts, Epistles 
and Revelation so full and exact, that collected together, 
they would give us the whole N. T. What a proof of the 
genuineness of the gospel ! 

3 The Targums — translations, versions of Onkelos about 
60 b c, give us the Pentateuch in Chaldaic Heb. That 
of Jonathan about the time of Christ, gives us the Pro- 
phets and Historical books. In the 4th cy Joseph the 
Blind wrote one, the Hagiographa. Still later versions 
were made. These translations, 10 in all, are witnesses of 
the genuineness of the Heb Bible for nearly 2000 years 
past. 

The Pesh'ito— literal, version of the Old and N Tests in 
Syriac, made it is probable in the 1st cy. This version 
was used by the Christians in Syria and in the churches. 
Being quite literal (as its name implies), it has been of 
inestimable value in determining the original text. The 
Vulgate translated by Jerome about 385, is a fair trans- 
lation, and adopted by the Latin Church. 

The Septuagint (so called from its 70 or 72 transla- 
tors), is the most ancient on the O T. It was made at 
Alexandria about 285, in the time of Ptolemy Lagus or 
Philadelphia* The LXX (as it is often called), was well 
done, and is oftener quoted by our Lord and his apostles 
than the Heb. It was in high repute with both Jews 
and Christians It is often spoken of by writers of the 
2nd cy. 

The above is but a sample of the varied and cumulative 

* Under these first two Ptolemies, Egypt was raised to the height 
of her prosperity. They were the patrons of religion, learning 
and the fine arts. They founded the celebrated library of Alexan- 
dria, built the Pharos (one of the "seven wonders of the world"), 
restored the Suez Canal, built cities, etc. The second continued the 
reforms by his father, finished the canal, encouraged commerce. 
TTis court surpassed any of his age, and was illustrated by such 
minds as Theocritus. Worcester's Univ. History, c. XIX. Sec. 3. 



OEIGINAL HEBREW. 21 

evidence of the uncorruptness of our Bible. The libraries 
of Europe and the world have been ransacked, but nothing 
discovered to set aside, or cast doubt on, any important doc- 
trine or portion. 

And as to such persons as Jesus, Matthew, Mark, Luke 
and John, and such works as are ascribed to them, history 
and the whole world wrote, and knew, and talked about 
them at the time. 

Is not such a result — to know our Bible does not differ 
from that of the primitive church — that we have the word 
of God as truly as they, ample reward for the time and 
labor bestowed ? It is our duty, for God challenges us to 
examine the foundations of our hope, and to prove him in 
his Word, and rewards them that honor him therein. 

To give the reader a more definite idea, examples of 
various readings are added — 

Roms. 7 : 6. For " that being dead wherein we were held," read 
li having died to that wherein we were holden." 11: 6. Omit the 
last half. 16 : 5. Read " first fruits of Asia," not " Achaia." 

Gal 4: 26. For " mother of us all" read " which is our mo- 
ther." 5 : 19. Omit " adultery." 

Acts 8 : 37. Omit 9 : 6. Omit first part. See n v. 

Phil 4: 13. For " through Christ" read "in him." 

I Tim 3 : 16. " God manifest" read " He who was manifested." 

Rev 8: 13. For "angel" read " eagle." 

Of the 7959 verses in the N T, there are 10 or 12 which 
affect the sense, not the doctrines but number of proof pas- 
sages. 

1314 various readings have been found in the O T. Of 
these, 566 were adopted in the A V. 147 of the whole af- 
fect the sense, not the doctrines. Generally they correct a 
date or complete the sense. 

Sec 2 Original Hebrew and Various Readings. 

The history of these — an outline, comes in here as related 
to and on the knowledge of which, genuineness depends. 

The Hebrew — the language of nearly all the O T, was 
that of the Israelites in the days of their independence. 



22 EVIDENCES OF REVELATION. 

There is evidence that it was the language of the Canaan- 
ites and Phoenicians. There is no mention of any differ- 
ence, and the names of persons, places, etc., as Abimelech, 
Melchizedek, Salem, are pure Heb. It seems also that the 
Hebrew of Abraham's time was cognate — kindred with the 
original, as the names in the first chs. of Genesis show, 
being significant also of the persons and things applied to. 

2 It is divided into three periods. The first was in the 
days of Moses, and as found in the Pentateuch. Here 
are words and phrases not found elsewhere, which soon be- 
come obsolete, or used in a different sense. 

In the post-Mosaic period a change is noticed. New 
words are introduced, old ones forgotten, and forms not 
found in Moses, on to the time of David, who writes with 
great purity and elegance. To this period belong, in order, 
the book of Judges, Ruth, Samuel, writings of Solomon, 
Jonah, Amos and Hose a. Isaiah, Micah, Nahum, 
Habakkuk and Obadiah are pure, in good style, though 
in the first and second is admixture of a foreign element. 
All these belong to the golden age of the language. 

Zephaniah, Jeremiah, Daniel and Ezekiel fall into 
the third period, and exhibit intercourse with foreign tongues, 
as do the writings in and after the exile — Ezra, Esther 
and Nehemiah, who use words and phrases not found in 
the early prophets. (Ezra and Daniel are part in Chaklee.) 
The later prophets — Haggai, Zechariah and Malachi, 
write a purer idiom, * the Heb having during the exile, 
become a written rather than spoken tongue ; and in 
writing it, was not necessary to use the words in common 
parlance. 

Cl Added to his people" is in the Pent. " Sleep with his fathers," 
in later books. "People" in the 1st is applied to the Jews. In 
the prophets, the word is more extended. 

It is on the knowledge and use of the original tongues, 
that the superiority of our modern lexicographers chiefly 
depends. Angus. 

* Expression peculiar to a language. 



GEEEK N T AND SEPT. 23 



Sec 3 Greek N T and Septuagint. 

There was a controversy in the 16th cy. between Eras- 
mus and Stevens, the former asserting the N T was written 
in Greek, with Hebrew words and phrases ; the latter, that 
the text is pure Greek. The question was thought import- 
ant theologically, in evidence, and interpretation of the N T. 

The parties forgot that the question is a matter of fact, 
simply. The book is Hellenistic Greek — Greek mixed 
with Heb words and ideas, principally. The books are by 
Jews who spoke Greek, with modes of thinking formed on 
Heb originals. Hence evidence of the truth of the record. 
Hence also, a rule of interpreting, though the chief means 
to the sense of words and expressions is in the Bible itself. 

The Hellenists (from Hellas Greece), consisted at first of 
different tribes, the Dorians and Ionians being chief. The 
Doric dialect was 1st in time and influence. It is rough 
and broad sounding, as in Pindar and Theocritus. 

The Ionic comes next in time, was soft and smooth, was 
first in Attica, then in Asia Minor after the Ionians migrated 
thither. It is represented by Herodotus and Anacreon. 

The Attic was formed after the Ionians left Attica, and 
rates between the Doric and Ionic. The chief authors 
are in Attic — Thucydides, Plato, Zenophon, Demosthenes, 
Euripides. 

After Philip conquered Greece b o 338, these dialects 
were blended and Hellenic formed, with Attic for its base. 

After Alexander's death (b c 324), the people of 
Macedon and Alexandria became first in literature and 
power, and through them, Macedonian and Alexandrian 
idioms became common in Greece, especially in Egypt and 
the East. 

At Alexandria many Jews lived. Here the Sept was 
written by Jews whose tongue was Alexandrian Greek. 
Hence the Hebraisms in it. And this is the language of 
our N T, as modified by Jews in Palestine and Alexandria. 
Hence words in Aramean, Latin, Persian, Egyptian, in 



24 AGE AND CHAEACTER 

their orthography, form, inflexion and gender. Hence 
words and phrases Jewish and Christian 

Aramean is seen Mark 5: 41, Taliiha cumi, 14: 36, Abba, 3:17, 
Boanerges. Latin Matt 10 : 29, farthiug. Persian Matt 27 : 32, 
Cyrene. Egyptian Matt 27 : 59, sindoni — linen. Heb 17 : 27, 
Shekel, R V. 

Sec 4 Age and Character of MSS. 
Some have date and other confirmatory marks on them. 
Dates are not found on them before the 10th cy. 

2 Traditional or known history. The Codex Alex A, 
was given by Cyril, Patriarch of Constantinople to Charles 
I, with tradition on it in Arabic, that it was written by 
Thecla an Egyptian princess after the Council of Nice 
325, which is supported by internal evidence. 

3 Proof often must come from the material, letters, 
style etc. Some MSS were of skins tanned, dyed etc. An 
entire part of Scripture as the Pent, was usually on one 
roll* of skins. Next comes parchment from Pergamena 
(Pergamos), where first "perfected." Most Scriptures 
earlier than the 6th cy, are on parchment. 

Tables of wood or stone f called codices, were also used. 
Hence Codex — MS on any material. As laws were often 
on durable materials, a system came to be called code. 
They were written on with an iron needle — stylus, whence 
comes our " style." 

For ages till the 9th cy, papyrus — from the flag of Egypt, 
was popular. Then paper from the cotton plant, resem- 
bling Chinese paper, came into use. In the 10th cy linen 
was utilized to make paper. 

Herodotus mentions the skins of goats and sheep dressed, 
in use among the Ionians. Pausanias says he saw the 
works of Hesiod engraved on lead. Pliny says papyrus 
was in use before the Trojan w T ar 1184. Books of cotton 
cloth are mentioned by Livy. 

By the material, antiquarians are aided in estimating the 

*Jer36: 2 Zech 5 : 1. 

t Ex 32 : 15, Deut 6 : 9, Is 8 : 1, Luke 1 : 63 " tablet." 



OF MSS. 25 

age of MSS. The earliest Greek writings whose date is 
known, were found in Pompei and Herculanseuin, destroyed 
Aug 24 A D 79. The writing rims from side to side, in 
uncial — capital letters, without division of words, sentences 
or accents, and few pause marks. They are older than any 
MS of the K T. In Vienna there is a MS of the 6th cy. 
In manner, style &c, it agrees with the above. 

In early times the N T was in 3 parts : — gospels, Acts 
and Epistles, and Revelation". In the 3rd cy the gos- 
pels were divided into two kinds of cks. In 315-40, Euse- 
bius published his " Canons." 

In 360 Chrysostom speaks of some MSS on finest parch- 
ment, in gold and silver letters. In 458 Euthalius gave 
the letters of Paul, with contents of chs. In 490, he 
divided Acts and letters into sections, introduced accents, 
(adopted in the 8th cy), and a system of lining, and the 
subscriptions now at the end of the Epistles.* In the 7th 
cy, the uncial style began to be compressed and inclined. 
In the 8th cy, more changes, as punctuating, were added. 
In the 9th, notes of interrogation and comma. In the 10th, 
the cursive — running, hasty style came in place of the uncial, 
and in the 13th cy, Cardinal Hugo divided the N T into chs. 

It is from such data, experts have been able to decide 
with much accuracy the age, and also relative character of 
MSS. For example, one with verses and chs is supposed 
to be not earlier than the 12th cy. 

The Reformation had quickened the spiritual pulse of 
Europe, and in 1657, the examination of the Scriptures 
began with renewed vigor. In 1675 Dr Fell chose Dr 
Mill to complete a revision of MSS. Mill spent 30 yrs on 
MSS and works of the Fathers. Bengel in 1734 added 
his reseaches, followed by Wetstein in 1751. Griesbach 
1796-1806, improved on Wetstein. Meantime Matthaei 
of Moscow edited the Constantinopolitan recension, — 
revision, enumeration. 

Griesbach discovered with others, MSS are divisible into 
3 classes — Alexandrian, Constantinopolitan and Western, 

* In A. V. 



20 HEBKEW TEXT. 

each having a different set of readings. The Masoretic 
has but one recension. 

This discovery changed the grounds of evidence from the 
No of MSS to the No of families, though some hold 
antiquity rather, to be a better test. 

Sec 5 Hebrew Text. 

In the 6th and 7th cys at Tiberias, existing Heb. MSS 
were collated and a correct text — the Masoretic, formed. 
When the Mohamedans came, many Jews took refuge in 
Spain, Italy and Germany, taking the Masoretic with them. 
Copies of this they multiplied as the people's wants required. 

In 1650 Cappellus, and after him Bp Walton, began to 
correct the errors and lack of Buxtorf* and to form a 
critical apparatus. In 1667 Athias a Rabbi, in 1690 
Jablonski, in 1705 Van dcr Hoogt, in 1709 Opitz at Kiel, 
in 1720 Michaelis at Halle, in 1746-53 Houbigant Paris, 
and Kennicott; in 1784-8, De Rossi, Parma, (in 1793 
Kennicott and De Rossi were published at Leipsic, and by 
Jahn Vienna 1806), and Boothroyd in 1810-16, all pub- 
lished editions of the Masoretic. 

It is in the light of such progress, that we have evidence 
of the comparative worth of the version of 1880-4 over that 
of 1611. "Others have labored, and ye have entered into 
their labor." We ought to be as thankful as we are de- 
pendent, for such grace of God. 

In the 10th cy the Jews at Babylon had one set of read- 
ings and those at Tiberias another — the Eastern and West- 
ern families. Bp Walton has given the difference between 
the two — 220 letters in all. Certain copies were long cele- 
brated for their accuracy. That the Jews agree with 

Christians in the letter of the Old, and Romanists with pro- 
testants in that of the N T, is evidence of their genuineness. 

* See Rev Vee Ch II Sec 4. 



ANCIENT VERSIONS. 27 

CHAPTER II. 

GENUINENESS CONTINUED. 

Sec 1 Ancient Versions. 

THERE is a story by Aristeas (who tells us he was 
in the good graces of Ptolemy Philadelphus), 
that the Sept was by 72 Jews (6 of every tribe), 
sent to Alexandria by Eleazar, and finished in 72 days. 
It was one in Origen's Hexapla — six columned, Bible. 
This column had been copied by Eusebius before the 
Hexapla was destroyed, (it is thought by the Saracens 
at the sacking of Cesarsea 653.) It was printed by Mont- 
faucon Paris, 1714. Of versions of it, the Old Italic as 
Jerome testifies, is best, ascribed by Eichhorn to the 1st cy, 

In 382 Jerome revised it, but it began to fall into dis- 
favor with the Jews, as it was appealed to by the Chris- 
tians. Jerome then prepared a version from the Heb, 
finished 405, and honored 604 by Gregory the Gt, as the 
Vulgate.* Pope Sixtus and Clement's eds (with papal 
authority), contain many errors. 

History says, Ethiopia was converted abt 330 and the 
Scriptures given them soon after ; and in the 3rd or 4th 
cy, to the Egyptians. 

The Gothic version (4 gospels), by Ulphilas Bp of the 
Moeso Goths 4th cy, is in the library at Upsal Sweden. It 
is in silver letters. 

About 706 Adhelm Bp of Sherborn, gave the Psalms in 
Anglo Saxon, as did Egbert Bp of Holy Island the gos- 
pels. Bede rendered portions, and King Alfred began the 
Psalms, but died (900 ) before finishing. JEifrie trans- 
lated the Pent and historical books also, from the Vul- 
gate, and even Luther made use of it. 

The old Samaritan Pent referred to by Eusebius and 
Cyril, was supposed to have been lost. But a copy was 

*From Vulgatus — usual, common. 



28 VARIOUS READINGS. 

sent from Constantinople to Paris in the 17th cy. Usher 
and Kennicott obtained copies. It is thought to be a re- 
cension from the Heb, made in the days of Kehoboam. 

The Peshito was probably by Jewish Christians, those 
who " were sent to Palestine by Jude and Abgarus King of 
Edessa.' , 

Philoxenius Bp of Maberg Syria, translated the N T 
about 508. The best MS of it, now at Oxford, belonged to 
the martyr Ridley. 

In forming the textus receptus — received text, it fol- 
lows therefore that the Sept, Vulgate, Sam and Peshito, 
are authority for the original Hebrew. 

For fuller information see Angus. 

Sec 2 Various Readings. 

Of Hebrew as said, 1368, and of Greek, more than GOO 
MSS have been examined. 

The Scriptures have been copied many times, by differ- 
ent persons, in different countries, under different circum- 
stances and influences, through the generations and ages. 
Before printing 1440, the danger of mistake was greater 
than now. It would not be human not to err in a point, a 
letter, a word somewhere and sometimes. Sometimes the 
writer copied from the MS before him, sometimes by 
amanuensis. His eye in the 1st and ear in the second 
mode, might deceive. A MS partly effaced, a misunder- 
standing of the MS from which he copied, would lead to 
misinterpretation of abbreviations, or inaccurately dividing 
the words (the old MSS had no pause marks), and other 
causes, as will be shown, were at work. The editions of Six- 
tus and Clement have many errors. Papal infallibility 
made mistakes. 

In the face of such facts, the wonder is that our inherit- 
ance has come down to us with so few blemishes from the 
hand of man, and is evidence of the sleepless vigilance with 
which the church, and above all, watchful Providence 
has guarded the heavenly Treasure. 



VAKIOUS KEADINGS. 29 

As ancient Heb letters resembled one another even more 
than now, and different words, in sound also, it was natural 
that various readings should happen. 

The following are some of the causes. 

Similarity of form or sound. 

Gen 14: 5, The Heb, Sam and Sept read "with them" 
— behem D!"D. Read becham DPQ in Ham. 

Transposition. 

As Salmai for Shalmai, Neh 7: 48, Ez. 2: 46. Almug for Al- 
gum I Kgs 10 : 11, II Chron 9 : 11. 

Similarity of ending — letters and words. 

Matt 28 : 9, Went to tell his disciples is the same in Greek as 
bring his disciples word v. 8, A V, com with E V. 

Synonymous expressions. 

" He spoke " for " he said," II Kgs 1 : 10. " They found" for 
"they saw," Gr euronfor eidon, Matt 2 : 11. 

Copyists knew other tongues, and this would give diver- 
sity in orthography. Also many ancient MSS were without 
stops and divisions of words. 



ever." See also Ps 25: 17 might be made to read "enlarge the 
troubles of my heart." 

Abbreviations misunderstood. 

" * (J) is Heb for Jehovah. It means also my. Hence an oc- 
casional mistake. In the LXX "fury of the Lord" Jer 6: 11, is 
translated " my fury." The Jews would not pronounce Jehovah, 
but wrote and read Adonai or Elohim, as in their MSS. 

The Hebrews never divided a word nor left a vacant 
space at the end of a line, but filled it with some letter, or 
the initial of the next word, w T hich of course was repeated 
in the next line. 

e g, " For them" Is 35 : 1, omit as in K V. The Heb is written 
and read from right to left. 



30 VARIOUS READINGS. 

Marginal readings seem to have found their way into 
the text, in places. 

The various readings thus far may be called accidental. 
Others were intentional either from good or bad motives. 
A Greek copyist not used to oriental idioms, and thinking 
a Hebraism a violation of grammar, would correct it, not 
considering it to be a proof of genuineness. Sometimes 
he would correct one evangelist by another, or fill the 
shorter account from the longer. 

In some copies a mistake is retained throughout a book. 

The Heb for a boy is put twenty one times in the Pent for a girl 
— na-ar for na-ara, which is found but once Deut 22 : 19. All the 
versions and Masora direct us to read it as feminine. 

The Alexandrian family seems to change words 
to make better grammar, the Western, to make better sense. 

To SUIT THE parallel, or the text quoted from. 

Luke 4 : 18, '* heal the broken hearted " not in B, V. Probably 
found its way into A V from Is 61 through the Sept. 

Matt 12 : 35, "out * * * of the heart," not in KV, is probably 
from Luke 6 : 45. 



To SERVE A PARTY OR FAVOR THE TRUTH. 

Deut 27 : 4, " Ebal " the Samaritans changed to Gerizim, and so 
built their temple there. 

Judges 18 : 30, Manassah is for Moses, to save the honor of his 
family. So Solomon Jarchi acknowledges. R. V, Moses. 

Carelessness. 
I Chron 6 : 28, for Vashni read Joel, as in E V. 

The various readings amount to some thousands, not one 
of which affects a single doctrine of Scripture. Bp Lowth 
found 50 in Isaiah. 

The comparative value of various readings is by critics, 
estimated by the following rules : — 



VARIOUS READINGS. 31 

1 When MSS, versions and quotations agree, the exter- 
nal evidence is complete ; and when the reading thus fixed, 
nature of the language, sense, historical facts and parallel 
passages agree, the internal evidence is complete. 

2 It is generally in proportion to age, fewness of tran- 
scriptions, number in the family and preservation. 

A Scripture is received when supported by the oldest 
MSS, versions, quotations and parallel passages. 

Eph 5: 9, Most read " fruit of the Spirit." The Vulgate, 
Syriac and R V, " of the light." 

When a text is corrupt, a parallel passage may fix the 
true reading. 

II Kg-s 25 : 3, for ninth of the month A. V, read of the fourth 
month Jer 52 : 6. So R. V. 

Of two readings equally probable, the fuller is usually 
the right one, unless there be reason to suspect an interpo- 
lation, then this rule is reversed. 

Acts 8 : 37, omitted in R. V, may be an interpolation of Rom 
10: 9. Luke 23: 17 is not in R. V. Mark 16: 9 to the end, 
the oldest two Greek and other authorities omit. Also most 
ancient authorities omit John 7 : 53, 8 : 1-11. See R. V. 

Of two readings, one classical the other oriental, or one 
easy and the other difficult, the latter is most probable. 

Of two readings, that is chosen, best agreeing with the 
style of the writer, design etc. 

John 6 : 69 " Son of the living God " is preferable to Griesbach 
and R V — Holy One of God. So Wesley and Strong. So 
prophets is preferable to "prophet Isaiah" Mark 1 : 2. Is and 
Mai both speak of John. Is 52: 15 * * * "sprinkle many na- 
tions" may mean atone for, purify. Many nations shall admire, 
Sept, Clarke. R V adds "startle"" in marg. 

To illustrate the above rules, let us take 1 John 5 : 7. 
It is in the Clementine edition of the Vulgate, Complutensian, 



32 AUTHOKIZED VERSION. 

Erasmus 3rd edition, and thence found its way into Stevens, Beza 
and Elzevir's text. 

1 No Greek MSS before the 15th cy have it, nor 174 of the cur- 
sive MSS. 

2 Jt is wanting in the ancient versions except the Latin, most 
MSS of the Vulgate, and in none earlier than the 9th cy, the 
Syriac, and other versions. 

3 The Fathers do not quote it, though 6-9 v they do. 

4 Nor best eds of the Greek Test, 1st and 2d of Erasmus, Matthsei, 
Griesbach, Lach, Scholz, Tisch, Halm, though Mills and Bengel do. 

In its favor it is in some Greek MSS, in 1st Berlin and 4 others. 
But the 1st is a forgery, one of the others has it in the margin and 
the others belong to the 15th cy or later. 

2 It is in some old Latin versions. 

3 Is said to be quoted by Tertulliau and Cyprian, but the 6 and 8 
vs may be meant. 

Sec 3 Authorized Version 

In the light of such evidence, we are satisfied that we have 
the Word as if fresh from the hand of its divine Original, 
save those imperfections — finger marks from the hand of 
man, in its passage through. 

The committee in the days of the Commonwealth* on 
improving the Bible, reported back The best of any 
translation in the world. Of all European transla- 
tions, says Dr A Clarke, this is the most accurate and faith- 
ful. The translators have seized the very spirit of the ori- 
ginal and expressed it with pathos and energy. Dr Dodd- 
ridge bears similar testimony. 

While this was the decision of the most competent 
authorities then, time with its increasing light, had 
brought out errors and faults along, — mistranslations etc 
(See Sec 7), enough to require a revision. Of this, it may 
now be said truly, The best of any translation in the 

WORLD. 

The following are some of the causes objectionable, with 
an example or so (there are about 150 in Angus), added. 

* Beginning with the death of Charles I 1049 and accession of 
Cromwell. 



MISTRANSLATIONS. 33 

Inaccurate Translation. 

Exs. In Acts 7 : 45, Heb 4:8, Joshua is for Jesus. 
Ex 3 : 22, borrowed should read asked of the Egyptns. 
II Sam 12 : 31, under saws is to saws. The original means to ser- 
vile work. 

Gen 4 : 15, for set a mark on Cain — gave a sign or assurance. 

I Kgs 18 : 43, for go seven times read, he said, Go again seven 
times. 

Inadequate translation — not giving the full force. 

II Thess 1 : 12, for grace of our God and Lord Jesus Christ, 
read " grace of our God and the Lord Jesus Christ." 

I Cor 4 : 5, read " Shall each man have his praise from God." 

Neglect of the idiom. 

I Cor 4 : 4, read "I know nothing against myself.' ' 

II Pet 2 : 5, for Noah the eighth person, read ' * Noah with seven 
others.' 7 

Verbs in wrong tenses. 

Some of the imprecations in the O T are also predictive. 
John 13 : 2, contradicts vs 26 and 28. The Greek is, supper being 
come — " during supper " E, V. 

Translating oriental numbers wrong. 

I Sam 6 : 19, The Lord smote 50070 meu. Beth-shemesh was a 
smalltown. Jud 12: 6, 42000 Ephraimites were slain. A little 
while before, that tribe had but 32500 people. By a notation in use 
among the Arabians, the first literally read, is seventy men, fifties 
and a thousand— 1170. The second, there fell 40 and 2000—2040. 
Angus, Taylor, Clarke. R V agrees with A V. " The num- 
bers in Josephus are very corrupt." 

Same words translated by different words. 

Ps 132 : 6, for fields of the wood, read of Jearim, as in I Chron 
13 : 5— " Kirjath (city of) Jearim." Matt 25 : 46, read " eternal" 
in both clauses. 

Different words rendered by the same word. 

" Conversation " is the rendering of two words, meaning — 1 citi- 
zenship as in Phil 1 : 27, 3 : 20. 2 in every other place manner 
of life, behavior. 

" Hell " again, means 1 invisible state, place of departed spirits, 
3 



34 HISTOKY OF 

simply. Matt 11: 23, 16: 18. 2 place of eternal punishment as 
in Matt 5 : 22, 29, 30. The Greek gives two different words — hades, 
ye henna. 

Obsolete words. See R V Ch II Sec. 4. 

Want of uniformity in translating. 

Ps 19 : 4, " line " is " sound " Rom 10 : # 18. 

Jer 31 : 32, 1 was a husband to them, is " I regarded them not'* 
Heb 8 ; 9. 

Words untranslated. 

Maranatha, Sabaoth, Higgaion. Selah may have been " a musical 
mark." 

Marginal readings may enlighten, or give another sense 
the original is capable of. They might be multiplied with 
profit. 

Italics are words added to express the sense ; sometimes 
happily, sometimes not. 

Ps 109 : 4, " I give myself unto prayer." 133 : 3, " As the dew of 
Hermon, and as the dew that descended upon the mountains of 
Zion." Without the italics the connexion would be false, Zion 
being over 100 m south of Hermon. 

But in Matt 20 : 23, they represent Christ as not having power 
to reward in heaven. Read " to sit on my right hand * * * is not 
mine to give, but it is for them for whom it hath been prepared of 
my Father " R V. 

The analysis of chapters, the titles and subscriptions to 
books in the N. T. (omitted in R, V), are no part of reve- 
lation. The order of the books is not divine, nor are they 
bound in their historical connexion — order in which writ- 
ten. The first Bible (Vulgate) chaptered, was by Car- 
dinal Hugo (died 1263), or Langton Abp of Canterbury, 
1227. The first Hebrew Scriptures chaptered w r as by 
Mordecai Nathan 1445. In 1661 Athias divided this into 
verses, as Robert Stevens 1537, the N T, in a journey Winter 
equitandum), from Paris to Lyons. 

These divisions are imperfect, and even when not inac- 
curate, tend to break and obscure the sense. The revisers 
have in the New version, corrected this fault, the para- 



AUTHORIZED VEESION. 35 

graph showing where every subject begins ; though for 
" convenience of reference," chapter and verse are left as 
in A V. 

Exs. The humiliation and glory of Messiah Is 53, begins 52 : 13, 
and the verses before belong to ch 51. Jer 3:6, begins a distinct 
prophecy, on to ch 7. Col. 4: 1, belongs to ch 3. John 8: 1, 
belongs to ch 7. The last 2 verses of Acts 4 belong to c. 5. 

If the showings of this Section discount the reverence and 
zeal for the A V, they will not, for the Bible ; while they 
suggest the relative value of the New over the Old ver- 
sion. 

Note. The two prefaces and appendixes in the R. V, more fully 
suggest this. 

These corrections serve 1, to answer objections. 2 Clear 
up difficulties and reconcile contradictions. 3 They give 
us an idea of the difference between the version of 1611 
and the original text. 

The Bible is the result of repeated revisions. In the 
preface to the Bishop's Bible (1568), reference is made 
to early Saxon versions. And there are extant portions 
by Bede,* 

Alfred the Gt and ^Elfric of Canterbury. Early Saxon MSS are 
preserved in the libraries of the British Museum and Corpus Christi 
College, Cambridge. 

The first complete English translation was by John Wy- 
cliffe, 1380. It was regarded with suspicion, and a bill 
was brought into the House of Lords to suppress it. John 
O Gaunt defeated this. In 1408, it was decreed that no 

* Styled " The Venerable Bede," monk of Jarrow, natus, Monc- 
ton Eng, abt 666, is styled by Burke the " Father of English learn- 
ing, ? ' Of the eight chief writers who flourished between 650 and the 
10th cy, Bede excelled. He gathered around him at Jarrow about 
600 pupils. * * * His last act was to give John's gospel, called by 
some the " Heart of Christ," to the world. The last chapter and 
verse were translated on his dying couch as the evening shadows 
were gathering around, by " his boys" — his pupils. Then sitting 
on the floor of his cell singing Glory to the Father, Son and 
Holy Spirit, he died with his head in the hands of his loving, sor- 
rowing pupils. Chrn Adv. 



36 HISTORY OF 

one should translate Scripture into English, and no book 
of this kind be read. This led to great persecution, but it 
is believed there were many copies in circulation. 

The first printed edition was by Tyndale, the N T 1526 
and the Bible in part, 1532. Tonstal Bp of London and 
Sir Thos Moore, took pains to buy up and burn the impres- 
sions. One result of this was, to enable the translator to 
publish an improved edition. 

After Tyndale, who suffered as a martyr — taken out of 
prison, strangled and burnt, Miles Coverdale revised the 
whole and dedicated it to Henry VIII 1535. In 1537 
John Rogers who had aided Tyndale and was at Antwerp, 
reprinted an edition from Tyndale and Coverdale. This 
was published under the assumed name of Thos Matthews. 
A revision was made 1539 by Richard Taverner. 

The Great Bible appeared in 1539. It was Coverdale's 
revised under Bp Cranmer. For the edition of 1540, Cran- 
mer wrote a preface, hence it was called Cranmer's Bible. 

During the reign of Mary, was published the Geneva 
Bible. Coverdale and others who had taken refuge in 
Geneva, edited it and added marginal annotations. 

Abp Parker obtained authority from Queen Elizabeth to 
revise the existing translations, and with the aid of Bishops 
and others, published 1568, the Bishop's Bible. It con- 
tains short annotations. Editions of this from 1589 like 
the Genevan, were divided into verses. This was printed 
in 1572 in larger form with prefaces, under the name of 
Matthew Parker's Bible. It was used in the churches 
40 yrs, though the Genevan may have been used more in 
families. The Rhemish N T published at Rheims 1582 
and Douay O T at Douay 1609-10, are the English Bible 
of the Romanists. 

In 1603 King James appointed 54 of the most learned and 
pious of his realm to make a revision of the translation. 
Forty seven met, and in 4 years — from 1607-11, the task 
was completed The text became what is known as the 
Authorized English Version and won its way on its 
own merits, into all English speaking countries. 



AUTHORIZED VERSION. 37 

The preservation of the Scriptures is regarded by Jew 
and Christian as miraculous. " The words of the Lord 
are pure words ; as silver tried in a furnace of earth, puri- 
fied seven times. Thou shalt keep them O Lord, thou 
shalt preserve them from this time forever !" Ps 12. 

How else e g, could they have come through the Dark 
Ages — from the 6th to the 16th cy till the Reformation, 

* l Through the church's long eclipse, 
When from priest or pastor's lips 
Truth divine was never heard," 

when Christian Rome, the papacy, then at its height, ruled 
over man's moral agency, claimed authority over the con- 
science, "took away the key of knowledge," persecuted 
unto death the little flock, as the Waldenses, Albigenses 
and Huguenots, and destroyed their Scriptures wherever 
found ? Surely the words of Bryant are illustrated in the 
history of this book : 

Truth crushed to earth shall rise again, 

The eternal years of God are hers ; 
While error "wounded, writhes in pain, 

And dies among her worshippers. 

What grace, what wisdom is it that we have a written 
revelation and not tradition only ! Not many Bibles but 
one * * * Apart from any intention even, to vitiate a 
divine message, oral tradition must have suffered from the 
state of those to whom addressed. Such is the influence of 
man's moral condition on his reason, emotions, will, that in 
the lapse of ages, rise and fall of nations, and corruption 
of the church, an unwritten revelation must have under- 
gone essential changes. Every truth not considered of 
present importance, or repugnant to the carnal mind, would 
have been dropped out of the part handed down to the 
next generation, until we should have left us such a Bible 
as neither reason nor faith could receive ; while men would 
contend not so much for the meaning of the Teacher's 
words, as the words themselves — "the letter that killeth." 

What mercy to a world deteriorating and falsifying 



38 REVISED VERSION. 

everything holy and true, every ordinance of God, that 
whatever has grown old with age, has in it the germs of 
renewing its youth ! Whatever has been lost from the 
memory of the church, is not lost irrecoverably. AVe have 
the seeds of restored knowledge — the very " word of God 
which liveth and abideth " forever. 

As each truth of Scripture was made known, God gave 
proofs w r hence it came and wherefore sent * * * Awe, sub- 
mission and a sense of the divinity, were impressed on the 
mind. — Adam heard God in the garden, Moses saw him in 
a flame of fire in the bush, John in the Spirit on Patmos, 
saw and heard u one like unto the Son of man." — A com- 
plete written revelation is inconsistent with miraculous or 
sensible evidence. See Miracles. And hence the dan- 
ger lest the every day appearance of the Bible, its fami- 
liar tone etc, should deceive or lead us to treat it as an un- 
inspired volume Angus. 

Let us remember that our faith is bought and sealed with 
the blood of Jesus on Calvary, tried through Jewish and 
pagan persecution, purified in the auto da fees of Spain, 
and fires of Smithfield in England's daybreak — the times 
when the truth as it is in Jesus was heresy, and to be 
heard praying or singing even, was a crime to be punished 
by the Holy Inquisition ! — For every ray of light and 
drop of joy in this dark, sin cursed world, we are depen- 
dent mediately on this Book of life— the HOLY BIBLE. 

Sec 4 Revised Version 

The Anglo-American, the first denominational and inter- 
denominational revision of the Scriptures, is regarded by 
many as a sign of the times — the progress of the gospel. 
That barriers are being burned away and " middle walls " 
broken down. Also, as a means of giving a fresh start to 
the word of the Lord on its mission among the nations, 
looking forward to Christ's coming in millenial times. 

There had long been a growing conviction among Bible 
scholars of the need, not of a re-translation so much, as a 



REVISED VERSION. 39 

revision of the A V. That was as shown, but a revision of 
previous succesive versions. 

The O T was begun 6. 30. 1870, and finished 6.20. 1884. 
The NT6. 22. 1870, and published May 81. The three 
centres of the English Company * were Oxford, Cambridge, 
Westminster. The preface reports to both Testaments 
are subscribed 

Jerusalem Chamber, Westminster Abbey. 

The American company met in the Bible House N Y, 
co-operating with the English. It was represented by such 
masters of the Heb and Greek as Philip Schaff DD, Presi- 
dent, and James Strong LLD. The original number in 
both companies was 101, out of the most learned and pious 
of different denominations. 

In the appendixes to the Old and N Testaments are 
the words, renderings etc preferred by the American, and 
at their request, recorded by the English Co. These two 
appendixes contain about one thousand variations from the 
English, add great interest, and will ever be referred to by 
the reader with profit. 

We give exs 

For Holy Ghost read uniformly, Holy Spikit. 

" wot, wist, hale — know, knew, drag. 

" Seethe, sod, sodden — boil, boiled. 
Omit " S " (i e Saint) from the gospels and top of page. 

Incidentally, these tables also illustrate how much differ- 
ence in climate, social relations, customs etc, between the 
two nations, have to do with forming people's ideas and 
words, even in translating our Bible. 

The object of this revision was to bring the Old version 
up to the present standard of scholarship — to the advance 
in Heb and Greek philology (science of origin, construc- 
tion and history of lang), Bible geography, history, arch- 
aeology (from Gr archa ancient) etc. 

* Dr Angus was one of them. 



40 REVISED VERSION. 

1 There were many words and phrases in use in 1611, 
which have dropped out or changed their meaning. 

Exs. Luke 17 : 7 " by and by," Acts 21 : 15 " carriages," 28 : 
13 •■ fetched a compass," now rendered straightway, baggage, made a 
circuit. 

2 The sense was not always interpreted accurately. The 
Heb and Greek article was not always translated right. 
The means of finding the age of a MS also, is superior to 
1611, when the daughter of Zion in Britain was loosing the 
bands of sin and popery from her neck. 

3 New Heb and Greek MSS had come to light, some 
even of the 4th and 5th cys, and writings of the Fathers 
of the 1st and 2nd cys. "Comparative philology in 1611 
was rudimentary. Buxtorf's Heb Grammar for exam- 
ple, was the best James' revisers had, and meager at that." 

Our revisers had also the aid of such Bible critics as 
Griesbach, Wetstein, Lachmann, Tischendorf, Bengel, 
Alford. — Biblical science was then in its morning, now at 
its noon. In Germany, Luther's translation it has been 
found necessary to revise. So in Holland, Sweden and 
Denmark. 

Exs in interpretation. — II Tim 4: 14 for " the Lord 
reward him " read "will render to him." Kom 4: 19 omit 
"not" and read, Abraham " considered his own body, now 
as good as dead." Ps 19 : 3, read " There is no speech nor 
language. Their voice cannot be heard." 

In the R V, the long, imperfect, misleading headings of 
chs and subjects at top of the page, do not appear. The 
chs are indicated by 1, 2, 3 on the left margin. A perfect 
system of paragraphing adopted, poetic Scriptures are in 
metrical form etc ; and the whole so to speak, made to look 
more like inspired men wrote the different books. 

The people henceforth, owe a debt of love and gratitude 
to the Giver of "every perfect boon," like, or next to that 
called for in the gift and coming of his only Son — the 
"light of the world," for a Bible in accuracy, literary 
merit and mechanical form, ahead of any age or nation ; 



KEVISED VERSION. 41 

and to the two companies our heartfelt thanks are due, and 
on their behalf, for their part in supplying the "unspeak- 
able gift." 

And if what F W Faber (who went over to the church 
of Rome) says — " Who will say that the beauty and mar- 
vellous English of the protestant Bible, is not one of the 
strongholds of heresy in this land ? It is like music never 
to be forgotten — the church bells the convert knows not 
how to forego. Its felicities seem like things rather than 
words. It is a part of the national mind, the anchor of 
national seriousness. It is worshipped and idolized. The 
memory of the dead passes into it. The potent traditions 
of childhood are stereotyped in its verses. The griefs and 
trials of a man are hid underneath its words. It is repre- 
sentative of his best moments, and all about him of soft 
and gentle, pure, penitent and good, speaking to him out 
of his Bible. It is his sacred thing controversy has never 
dimmed, doubt never soiled," be so true of the Old, even 
better things are predicated of the New Version. And 
like that of 270 yrs before, it too will win, on its own 
merits, its way into all lands. 

Upon the gospel's sacred page 

The gathered beams of ages shine ; 
And, as it hastens, every age 

But makes its brightness more divine* 

Sir J Bowring. 



42 THE BIBLE 

CHAPTER III. 

AUTHENTICITY AND AUTHORITY. 

Sec 1 

If those facts (origin, nature and progress of religion), are not 
established, nothing in the history of mankind can be believed. 
Ch Jus Bushe. 

If some of these books were disputed at first and then adopted, 
they are confirmed by the trial. Gambiek,. 

The Bible an Inspired, and the only Inspired 

Teacher. 

IN speaking of the genuineness of the Scriptures, 
nothing has been said of their authority. What 
they are and claim to be, must be sought in the 
books themselves. A little attention will satisfy us of 
the following — ■ 

1 They speak of the mission of Jesus as divine. 

He professes to be a teacher sent from God, and from 
the first declares he is to give his life for the redemption of 
the world. 

Jno8: 42, 7: 16. 

He wrought miracles, spoke as never man spoke, and 
showed acquaintance with, the thoughts of the heart and 
future events. 

John 6: 64, 16: 30, Matt 20: 17-19. 

His enemies could not resist the spirit and wisdom w r ith 
which he spoke, nor account for his works on any other 
grounds. 

Mark 6: 1-3, John 7: 15. 

His life private and public, was self denying, disinter- 
ested, beneficent. 

John 4: 34, 7: 18. 



THE ONLY INSPIKED TEACHER. 43 

He was put to death for making himself the Son of God, 
a charge he did not deny. He sealed his Testament on 
the Cross, and confirmed everything by rising from the 
dead and ascending to the right hand of God. 

Luke 22: 70, John 20: 17. 

2 They speak of the call and work of his apostles 
as divine. Of the eight whose writings we have, Matthew, 
Peter, James, John and Jude, were of the number he com- 
missioned to establish his kingdom and authority, 

* ' By all the works that I have done, 
By all the wonders ye shall do/ 7 

sending the promise of his Father upon them. 

Matt 10, Luke 9 : 6. 

They proved their calling by following their Lord, by 
word and deed, making many converts. 

Acts 4: 16,5: 29, 2: 41. 

3 Luke and Mark were companions of the apostles. 
Mark was a convert of Peter 1:5: 13. Luke was the 
friend and companion of Paul Col. 4 : 14, II Tim. 4 : 11. 

Papias 110, Justin (d 164), Irenseus 180, and Origen, 
speak of Mark's gospel as divine and sanctioned by Peter. 

Luke and Paul itinerated together, were 2 yrs in Pales- 
tine, and with each other in Eome. 

Acts 21: 17, 28: 16, II Tim 4: 11. 

Irenseus, Tertullian and Origen tell us Luke's gospel is 
inspired, was read by all Christians and sanctioned by Paul. 

Paul was called by Jesus Acts 9, and proved his call 
by miracles, imparting of gifts etc, as the chiefest of the 
apostles. 

Acts 26: 12-17, 9 : 13-17, Gal 1: 1-12. 

4 Their writings were composed by Christ's command. 
Their writings agree with their preaching and embody 
their teachings in a permanent form. Their writings were 
received by the first Christians as of equal authority with 



44 THE BIBLE 

their preaching. They were regarded as sacred as the Heb 
Scriptures Jas 4 : 5, 2 : 8. 

5 The Jewish Scriptures and religion are spoken of in 
the N T as divine. Christ and his apostles assume the O T 
to be divine ; the call of Abraham and Moses, the moral 
law, ritual and civil enactments of Moses as of God, and 
Christianity the completion of Judaism, and as foretold by 
the prophets. 

John 4: 22, 19: 3G, Matt 15: 4, 22: 31, Acts 3: 13, Rom 7: 22, 

9: 4. 

The O T writers acknowledge what they spoke and wrote 
was from God. 

Matt 5: 17, 2G : 54-6, Acts 10: 43, Deut 18 : 18, Jer 1: 6. 

They speak of the O T books according to their names 
— Law, Prophets and Psalms, as authoritative. 

Matt 22: 31, 43, John 10: 35, Heb 3: 7. 

Admitting Christ to be the Son of God, it follows that 
the Bible is of God. It claims also to be the sole author- 
ity, not a rule, but the rule of man's faith and practice. 
To understand the Scriptures we employ reason, the 
view r s of Biblical scholars, and an honest and good heart. 

The public reading of the Scriptures in the tongue of 
the people, is commanded 

Deut 31 : 11-13, Josh 8: 33, I Thess 5 : 27, Col 4: 16. 

The private reading of the Scriptures is enjoined 

Deut 11 : 18-20, Rom 15: 4, I Tim 3 : 15. 

The exercise of one's own judgment is taught, and is 
essential to the progress of pure religion. 

PhilI: 9, 10, ColI: 9. 

All doctrines must be brought to the test of Scripture. 

Is 8: 20, I John 4: 1. 

Our Lord and his apostles (to them who had the O T), 
always appealed to its authority. 



INSPIRATION. 45 

From the days of Moses, God commanded to commit all 
Scripture to writing. 

Ex 17: 14, Deut31: 19. 

Nothing may be added or taken from it. 
Deut4: 2, Eev22: 18. 

Oral tradition is condemned. 

Is 29: 13, Matt 15: 2-4. 

These are some of the truths received by protestants as 
opposed to Romanism, some of which are held the more 
sacred because fought and bled for by the Waldenses, 
through the Reformation! and Renaissance, and to the 
days of Victor Emmanuel, as " the faith * * * delivered 
to the saints " Jude 3. 

Sec 2 Inspiration. 

As authority depends on inspiration, they are inter- 
changeable terms, and authority is sometimes treated under 
this head. 

We will now take up the mode and degrees of inspira- 
tion. 

The unconverted Jews and heathen it seems, believed 
the voluntary action of the writer was suspended while 
under the divine impulse. 

From the Fathers, we gather that the first Christians 
believed the writer generally exercised his voluntary powers. 
When the authority of the Pope was called in question, the 
theory was examined. The fact was admitted, but the 
doctrine best accounting for it wa.s left an open question. 

There are two views. 1 The ideas and words were both 
dictated. 2 The ideas were given, but the words were left 
to the discrimination of the writer. This its advocates 
think, will best account for differences in quotations, refer- 
ences to other Scriptures, diversities of style etc. 

Some again have taught that fundamental truths are 
inspired, but arguments, illustrations etc, are of the writer. 



46 INSPIKATION. 

Such a theory degrades and brings Scripture into dis- 
repute. 

Others, that those portions whose tendency is moral and 
religious are inspired, but the rest not. 

Dr Doddridge and many modern theologians, teach three 
different kinds of inspiration — 

1 Revealing things unknown. 

2 Providing against mistakes in doctrines, precepts etc, 
known. 

3 Authorizing writings of uninspired men. 

Some take another view, different mostly in the manner 
of stating ; i e, Holy men wrote under inspiration, and 
were kept from mistake in things known and unknown. 

All Scripture is by inspiration of God, and new truths 
are revealed. Or, as Thos Scott expresses it, inspiration 
discovers new truth and superintends the communication 
of the old. This distinction is well stated. 

It may be added, the gift in the writer was consistent 
with diligent research, expression of the same thought in 
different words,* such differences in their accounts as might 
arise from their different standpoints ; quotations from 
uninspired authors,f use of uninspired documents, pecu- 
liarity in style, matter and manner from diversity of mind, 
moral character, education etc. 

The reader has observed the differences, in Isaiah and 
Ezekiel, John and Paul. How does the historic, evangeli- 
cal, deep-toned, simple, pathetic numbers of the fire crowned 
" son of Ainoz," contrast with the authoritative, dashing, 
figurative, " whirlwind, cloud and fire " — obscurer style of 
" Ezekiel the priest, the son of Buzi! " And how different 
the impression we get from the "Spiritual or Divine 
gospel," than the classic, episodial, impetuous, logical 
style of him who had been brought up at the feet of 

* To tliis class belong quotations from the O T which are out of 
the LXX, or Ileb, and sense often, rather than words. See Pt. 111. 
c. III. 

t Josh 10: 13, Numb 21: 14, Jude 9, 14, 15. 



INSPIRATION. 47 

Gamaliel, " caught up even to the third heaven/' and rav- 
ished with the sights and sounds there, his soul ever after 
seemed struggling to give utterance to ! 

An exact knowledge of the truth was accompanied in the writer 
with an exactly regular series of arguments, a precise expression of 
the meaning, and genuine vigor of suitable affections. In the words 
we may observe the utmost depth and utmost ease. All the ele- 
gancies of human composure sink into nothing before it. God 
speaks, not as man, but as God. His thoughts are deep and of inex- 
haustible virtue. And the language of his messengers also, is exact 
in the highest degree ; for the words given, accurately answered the 
impression made on their minds. Hence as Luther says, Divinity 
is but the grammar of the language of the Holy Spirit. To under- 
stand this, we should note the emphasis on every word, the holy 
affections expressed thereby, and tempers shown by the writer. But 
how little is this attended to ! Wesley's Pref to N T. 

Add to the above, that the writer was sometimes uncer- 
tain of the import or application of his message, and we 
have the main facts on this subject.—" The secret things 
belong unto the Lord * * * the things that are revealed, 
belong unto us and to our children " Deut 29 : 29. 

The prophet was God's mouth-piece and amanuensis. 
Dempster. 

Obs. 1 There seem to be in the books, degrees of inspira- 
tion comparable to that which impresses us in the " gifts, 
grace and usefulness " of living ministers. We read David 
and Isaiah in the Old, and John and Paul in the N T, 
feeling ourselves in communion with minds having a deeper 
baptism, than in the historical writers, for example. 

So, some are more impressed and profited by the gospels, 
as being the very words and acts of the Teacher, than the 
Acts and letters. 

2 As O T inspiration terminated, and has its realization 
in Christ and his teachings, its light and power losing 
itself so to speak, in ante-millenial day, so there is a sense 
in which every Christian may feel he has of the prophetic 
gift. See Pt. II c VIII, Con. 

Duty and privilege call on us to be filled with the Spirit. 



43 THE CANON. 

This is in a different view, like having the " mind in you 
which waa also in Christ Jesus " Phil. 2 : 5. 
But while we sing 

" O for that flame of living fire 

Which shone so hright in saints of old," 

let us not be enthusiasts, but use the Scriptural — H old 
time " way, as suggested Matt 13 : 12, Luke 24 : 49. 

Sec 3 The Canon 

The books approved by the early church as inspired, 
were called canonical, and the whole the Canon. Hence 
on the authority of any look, it has sometimes been asked 
simply, Is it canonical ? 

The books are canonical because divine, and not divine 
because canonical. The subject comes in here between 
genuineness and authority, because it involves the facts of 
both. 

We begin with the N T. There were many gospels and 
memoirs of our Lord in the apostolic times, but only four 
were adopted. Mark and Luke were written under the 
care of Peter and Paul. John is recorded to have attested 
the first three, and having them before him, when he added 
his own. 

There are 13 letters bearing PauPs name, other disci- 
ples being witness. Most were by amanuenses, who in turn 
became witnesses. These letters were dispatched through 
messengers. Nine were addressed to different churches. 

Ignatius, Polycarp, Clement and Peter II 3: 16, testify 
that these are inspired, and were read, with the O T in the 
churches and by all Christians. Peter applies the name 
Scripture to all of Paul's letters ; and the name, though 
found 50 times in the N T, is never applied but to the 
canonical books. 

All the books of the O T, four gospels, Acts, 13 let- 
TBRS of Paul, I John and I Peter, were received from the 
first. The other seven were subjected to a rigid examina- 
tion and then adopted, the ordeal only making their gen- 



PRESERVATION OF THE BOOKS. 49 

uineness more certain ; i e, to the minds of such as had not 
the means of knowing. 

Spurious letters were abroad in the name of Peter, John, 
James and Jude. It was therefore necessary that the suc- 
cessors of the apostles should examine the MSS to satisfy 
some. The question was not about their inspiration, but 
whether by the four writers whose names they bore. At 
the end of the 4th cy, the last one was adopted. 

Between 200 and 400 a d, 15 catalogues of the Scrip- 
tures were published. The Peshito as said, and early 
Latin versions come in here, as evidence for the whole N. T. 

Canonicity is co-ordinate with divine authority, rests on 
the same evidences, and is introduced only as a collateral 
proof — another view from another standpoint. Let us 
remember (and as we are about to show), the chief evidence 
is found in the books themselves. 

As the authority of the O T is confirmed by the New, 
so its canonicity. Christ received and used the Heb 
Scriptures as delivered. There are 263 quotations out 
of nearly every book, and over 350 references and allu- 
sions in the N T. See Pt III c III. 

The O T canon in Christ's day was as now. Josephus 
and Philo testify to this. Jos tells us the books he gives 
were received by all Jews and that they would contend for 
them to the death. 

The following among many testimonies are added. The 
N T speaks of all under the head of the Law, Prophets 
and Psalms. The LXX has every book. The son of 
Sirach 130 b c, Philo 41 A d, and Josephus, speak of all; 
besides Greek and Latin Fathers without number. 

Sec 4 Preservation of the Books. 

The five books of Moses were put into the ark of the 
Tabernacle and preserved during the 40 yrs wandering in 
the wilderness, and afterwards in Jerusalem.* The succes- 
sive writings from Joshua to David were preserved in the 
same sanctuary. Solomon when he built the temple, placed 

* Deut 31 : 9, 26, 1 Sam 10 : 25. 



50 APOCRYPHA. 

all in it, enriching them with his own. After Solomon, 
Jonah, Joel, Amos, Hosea, Isaiah, Micah, Kahum, Zeph, 
Jeremiah, Hab and Obadiah during the 1st temple, arose 
and added their writings. On the destruction of the tem- 
ple, the books are lost sight of to us. Daniel in Babylon 
speaks of that of Jeremiah and other prophets 9 : 2, 10. 

Under the Restoration (about 80 yrs after the return), 
Ezra is said to have gathered and compiled the MSS to his 
time, to which were added his own, with Esther, Nehe- 
miah and Malachi. 

The existence of the Great Synagogue is spoken of by 
Jewish writers. It consisted of Ezra, Nehemiah, Malachi, 
ending with Simon the Just ; and the editing and canonizing 
of the Heb Scriptures is ascribed to this body. The Sept as 
said, proves their canonicity to 285. See Pt III c V Sec 2. 

We will end this lesson with Art V of our Creed 

* * "In the name of Holy Scripture, we do under- 
stand those canonical books of the Old and New Testa- 
ments, of whose authority was never any doubt in the 
church." 

Seo 5 Apocrypha. 

External evidence is against these books. They are not 
in any catalogue of the 1st 4 cys, nor received till the coun- 
cil of Trent 1545. Philo does not name, and Josephus ex- 
cludes them. The Jews did not adopt them. Jesus and 
his apostles do not quote therefrom. 

Internal evidence is against them. The writers do not 
claim inspiration, and some virtually disown it. The books 
contain things at variance with history, are self contradic- 
tory, and opposed in places, to the precepts of the Bible. 

The Wisdom of Solomon, Ecclesiasticus, I and II 
Maccabees,* are first in order of merit, religious and his- 
torical. 

Baruch, Song of the Three Holy Children and 
Prayer of Manasseh, rate next in value. I and II 
Esdras, Tobit, Judith, Esther, Susannah, the Idol 

*Pt III cV Sec III. 



EXTERNAL EVIDENCES— HISTORICAL. 51 

Bel and the Dragon, rate last. They show evidences of 
credulity and disregard for truth. 

These books are of use however, as illustrating the pro- 
gress of knowledge among the Jews, their government, 
religious character, taste; while some explain ancient 
prophecies and their fulfilment. 



CHAPTEK IV. 

EXTERNAL EVIDENCES. 

Sec 1 Historical. 

History has but a fraction of the evidence there is in support of 
the gospel story. Angus. 

HAVING shown Scripture to be genuine, and that 
from the earliest times the parts were received as 
written by the names they bear, also that the 
truth of the record — its authenticity, is implied in its 
genuineness, we proceed to speak of a branch of evidence 
noticed ch I, from authors sacred and profane. 

The books were referred to, copied and received as his- 
tory while their writers were yet living. That Palestine 
was under the Roman yoke, that in Herod's reign, Christ 
was born, professed to be from God, wrought miracles, 
taught and illustrated a morality unknown to the gentiles 
and even the Jews; had followers, was crucified under 
Pontius Pilate, that believing him risen from the dead, 
many turned to him, that in a few years his disciples were 
in all lands ; and in a word, whatever might be thought of 
his divinity, these things were deemed true, even by those 
who rejected their spiritual significance. 

During the first 4 cys, we have more than 100 ecclesi- 
astical writers speaking of these things. Jerome 392, refers 
to about fifty. These authors belong to the Greek, Latin, 
Syrian and other tongues. They represent the Christian 
and heathen world from the Euphrates to the Pyrenees, 



52 EXTERNAL EVIDENCES— HISTORICAL. 

from Germany to the Sahara. The whole or parts of these 
annals, are extant. They agree in quoting Scripture as 
authentic, speak of it as a book and divine. Heretics and 
heathen admitted the facts. Infidels founded their denial 
on the facts. 

Justin Martyr 165, and Tertullian 200, inform us that 
Christ was worshipped as God, and that Christians in 
some places were in the majority. 

Heathen and Jewish writers without reference to the 
N T, confirm in a general way, or illustrate the life of our 
Lord. Josephus, Tacitus 100 in his history, Suetonius in 
his Biographical Sketches 117, Juvenal in his Satires 128, 
and Pliny in his Letters 103, tell the sacred stor}^ * 

This knowledge puts us back to the days of our Lord — 
carries us in spirit to the time when Jesus walked in Pales- 
tine, filled with the Holy Spirit and power, going " about 
doing good, and healing all that were oppressed of the 
devil." The days when he spoke those 

" Wonderful words of life " 

which brought life and immortality to light. And still 

" More wonderful they seem " 

after 1800 yrs, and will, till they have filled the whole 
earth. 

What memories are roused up! What inspiration of 
"words that shook the world," and lingered on ear and 
heart during the life of them that heard the Teacher ! 
What revelations of God, heaven and hell — openings, and 
views into the world to come — through the vail and hades, 
he made ! 

This evidence brings us in the spirit to a scene in the 
Teacher's early ministries near Capernaum, Mark 1 : 19 — 
the call of the beloved disciple (who followed his Lord 
whithersoever he went), as described in a poem on his de- 
parture at Ephesus — 

* See Paleys Evs ch II. 



EXTEENAL EVIDENCES— HISTOEICAL. 53 

Some seventy years ago 

I was a fisher by the sacred sea. 

It was at sunset. How the tranquil tide 

Bathed dreamily the pebbles ! How the light 

Crept up the distant hills ! 



And then he came and called me. Then I gazed 
For the first time on that sweet face. Those eyes 
Out of which as from a window, shone 
Divinity, looked on my inmost soul 
And lighted it forever. Then his words 
Broke on the silence of my heart and made 
The whole world musical. * * * 

O what holy walks we had ! * * * 

St. John the Aged. 

The person, looks, words and doings of Jesus have been 
the inspiration of believers, of the most pathetic tributes of 
tongue and pen to love and sorrow, the keynote of the 
loftiest flights of eloquence, of poetic and historic fame, 
through the centuries. In 

" That was a happy, happy day in the olden time, 
When the Lord to Bethany came," 

we have the scenes of Bethany reproduced — lessons of faith, 
devotion, of love, reminiscences of the human and divine. 

When we sing 
" What means this eager, anxious throng/' in 
" Jesus of Nazareth Passeth By," 

we have awakened in us a sense of the fame of Jesus, an 
idea of his power over men in his day. 

And some like the writer, have been filled with raptur- 
ous awe and love, as the opened eyes of faith have beheld 
Jesus walking ; making us feel that we ought to " walk 
even as he walked/ 5 Such a view of the Master's 
sacred footsteps, as he moved along from place to place, 
making the wilderness and solitary place glad, and desert 
rejoice and blossom as the rose, is eloquent with divinity — 
the wisdom, love and power of the Son of God. 



54 EXTERNAL EVIDENCES— HISTORICAL. 

u And from bis love's exhaustless spring, 
Joys like a river come 
To make the desert bloom and sing, 
O'er which we travel borne." 

While we believe those who saw and heard Messiah, 
happy above any before them, it is nevertheless true that we 
have varied, accumulative evidences that the believing Jew 
and early Christian even, had not, when the " Sun of right- 
eousness " had only risen. It is not those darker times in 
the " land of ancient story " — the days and place of our 
Savior's rejection and crucifixion, we are to think of as so 
favored as our own gospel day. As both the Author and 
plan of redemption are a mystery, so also the highest bless- 
edness of knowing and having the companionship of Jesus, 
must be by faith. While in a human form, it seems the 
divinity was to a great degree, hidden from mortal view. 

It may be observed that the " Old old Story " is re- 
peated and come down to us through the ages, in universal 
history. " Their sound went into all the earth, and their 
words to the ends of the world." Rom 10 : 18. 

In accordance with our plan, we will take up each Bible help or 
topic in its natural, historic order. Although it is in the very 
nature of the purer, higher forms of spiritual truth, to be dry and 
distasteful to the gross and worldly mind, to the heavenly minded, 
the inquirer after truth — the true riches, the evidences of revela- 
tion are both interesting and profitable ; a means of grace, and 
which like the path of the righteous, "shineth more and more to 
the perfect day." Prov. 4 : 18. 

From the being and attributes of God, it is reasonable 
that he would not leave man in ignorance of his will, our 
duty and means of happiness. Also, that a revelation 
from him, oral or written, would be in agreement with na- 
ture and our relations to him. This is called presumptive 
evidence, and is nowhere so ably treated as in Butler's 
Analogy. Evidence which rests on revelation is called 
positive. 

Evidences Classified. In God are attributes of 
power, knowledge, holiness, love ; and we accordingly di- 



EXTEKNAL EVIDENCES— MIRACLES. 55 

vide and classify evidences under the head of miraculous, 
prophetic, moral and spiritual. Furthermore, a messenger 
from God must have credentials, and also evidences in hLr 
message. The first is external, the second internal. Pro- 
phecy has both kinds of proof; first in the prediction, then 
the fulfilment, found in the Bible or history. 

The internal evidence again, is twofold: 1 Moral — relat- 
ing to the character of God, the writers, and whole Bible 
teaching — appealing to the conscience. 2 Spiritual — con- 
sisting in the wisdom and harmony of revealed truth, as 
consistent with the character and purpose of God, and 
adapted to our every need — appealing to the intellect and 
heart. We shall adhere to the above order. 

Sec 2 Miracles 

Miracle is an event out of and above the order or laws of na- 
ture. Watson. 

Before a New Testament, miracles are necessary to 
confirm it. The works of Christ, particularly his resur- 
rection and ascension, gave his word the seal of divinity. 
They also confounded his enemies, convinced unbelievers, 
confirmed his friends. They were more necessary in the 
dawn than in the day-time. Also, but for " signs and 
wonders," some would not believe.* 

In a rudimentary, transition state, they were more com- 
mon. The Master appeals to them ; " If I do not the 
works of my Father, believe me not." John 10: 37. 
u q. * % f. e n j onn wna t things ye have seen and heard," 
Luke 7 : 22. 

It is believed that our Lord wrought many thousand works 
of mercy not related. Hundreds it is probable, were re- 

* It seems proper to notice here (as this subject may also suggest), 
the value or importance given the words — teaching of our Lord, 
above even his miracles. While we accept this, it is also true that his 
" miracles and finished work" on Calvary, resurrection and ascen- 
sion, were necessarv to and part in, our redemption. The word cre- 
ative Gen 1, Ps 3*3: 6, and saving John 6: 63, Heb 4 : 12— the 
word of God, is also for a criterion and test of man's obedience of faith 
— discipleship. 



50 EXTEKNAL EVIDENCES— MIRACLES. 

stored to perfect health body and mind, in many places and 
on many occasions. 

He also gave of his plenary power to his apostles, the 70 
and many others. What majesty and grace — authority, 
wisdom, power, shine through his commission and charge to 
the twelve, related Matt 10, and what powers does he im- 
part ! 

After he was taken up, he gave his apostles pentecostal 
power to preach and impart gifts to all they laid hands on. 
These signs and wonders were wrought openly, were satis- 
factory to all, and turned many to the Lord. John 7 : 31, 
3 : 2. The record of them ought to be and is, saving faith. 
John 6: 14, 2: 11,20: 30. 

The age of miracles is not past, as some would have us 
believe. Jesus is the Saviour of the body, as of the spirit, 
to-day. 

u The Great Physician now is near " 

to heal and save every one of his members in afflic- 
tion, according to his faith Matt 21: 22, Mark 16: 

17, 18. 

History tells us that Matthew finished his course by the sword in 
Ethiopia, Mark at Alexandria, after being dragged through the 
streets ; Luke was hanged on an olive tree in Greece, John was 
thrown into a cauldron of boiling oil and banished to Patmos. Peter 
was crucified at Koine head downwards, James was beheaded at Jeru- 
salem ; James the Less was thrown from a pinnacle of the temple 
and beaten to death. Philip was hanged against a pillar in Plirygia, 
Bartholomew was flayed alh'e ; Andrew bound to a cross, preached 
to his enemies till death. Thomas was run through at Coromandel 
India, Jude was shot to death with arrows ; Matthias stoned and 
beheaded. Barnabas stoned to death by Jews at Salonica, Paul be- 
headed at Rome by Kero. 

Does this world furnish such examples, such miracles of 
sincerity and devotion ? 

But the objector asks, Did Christ not deceive ? or Was 
he not deceived himself? Ans. To believe that Jesus was 
an impostor or enthusiast, is to suppose a greater miracle than 
the Bible contains. For if Jesus be not divine, we have 
a Jew, a peasant, changing the faith of this world, weaving 



EXTERNAL EVIDENCES -MIRACLES. 57 

into his life story the prophecies of the O T, and a morality 
in advance of his times, as different from the traditions of 
his people, as it was superior to the Gentile philosophy ; 
enduring reproach, and teaching his followers to submit to 
persecution and death ; in proof, not of opinions, but of his 
resurrection from the dead. These " unlearned " men 
going forth, persuading the Greeks and Romans to cast 
away their gods, give up their religion and customs, and 
receive instead, a Jew who had been crucified between two 
thieves ; and yet all impostors, all enthusiasts ! ! 

The Bible itself is greater than any miracle it relates, 
and the Son of God more wonderful than anything in 
support of his claims. The believer feels this in every 
fiber. Rob me of miracles and prophecy, you have not 
deprived me of Jesus. * * * The morning star pales and 
fades at sunrise. Christ's presence is a glory to which all 
else is dim. Many Inf Prfs. 

We can but allude to the stupendous signs recorded in 
the O T — the burning bush, 10 plagues of Egypt, opening 
of the Red Sea, destruction of Pharaoh, the pillar of cloud 
and fire, manna and " spiritual rock that followed " Israel 
40 yrs, fall of Jericho, sun and moon at Joshua's word 
standing still till he had destroyed the Canaanites. The 
miracles of the Old and N Tests would require a volume, 
but the subject may be examined in brief in Leslie's 
Short Method with Deists, a 20 p tract. These infal- 
lible marks are 1, Such as the senses could judge of. 2, 
Done in public. 3, Monuments preserved and actions in 
commemoration. 4, These instituted at the time and 
observed thenceforward to the end of a dispensation, or 
their purpose be fulfilled. The first two prevent deception 
at the time, and the last two in future ages. For example, 
the reader will observe how Leslie's rules meet in circumci- 
sion and the passover, baptism and Lord's Supper. 

In Con. But for unbelief, it follows that there had been 
scarce need of signs and wonders. Man as said, in union 
with his Maker, saw God. There are Christians who see 
him in the ordinary as well as the extraordinary events ; in 



58 EXTERNAL EVIDENCES— PROPHECY. 

secondary or occasional, as well as in first causes. What a 
lesson of faith in God and rebuke to skepticism is taught 
in the words of Jesus John 20 : 29, to his doubting 
apostle Thomas ! — " because thou hast seen me thou hast 
believed ; blessed are they that have not seen and yet have 
believed " ! 

If you will put yourself in connexion with that Pres- 
ence with unveiled eye, and wait till bathed in the glory 
of that Light, * * * you will need no starry miracles to 
assure you that he is the Sun of righteousness. Many 
Inf Prfs. 

Sec 3 Prophecy. 

Prophecy goes hand in hand with Providence as twin sisters. 
It suggests that back of the u capricious " changes in the world, 
there is One controlling all events. * * * The caprice is resolved 
into a consistent plan and purpose. The discord is due to our par- 
tial view. We have a providence with its prevision, provision and 
presidence, permissive and decreeing. * * * Prophecy also outlines 
the future, showing us glimpses of God as for the right. It brings 
the past and future together in the present. Many Inf Pufs. 

Prophecies are miracles of knowledge. That which is to 
the senses — tangible, has its evidence per se. The evidence 
of prophecy is gradual and cumulative. — " At first a rill 
receiving tributary streams, which swell to a river, whose 
flood sweeps all before it." 

Prophecy implies — 

1 Divine prescience and an inspired teacher 

2 Event foretold 

3 Fulfilment not intentional by man. 

Obs. The most famed oracles — Jupiter at Dodono and Apollo at 
Delphi, are not worthy of comparison with the Heb prophets, and 
fail in the above marks at every point. 

Their utterances were known to be ambiguous, obscure and con- 
vertible, so that when the first interpretation failed, the priests were 
ready with another. See exs and illusts c II Prophecy, in 
Many Inf Prfs, from the Sibj/lliae books in the case of Maxentius 
against Constantine, and from the Delphian Oracle to Croesus, against 
Cyrus of Persia. 

Apollo, the most skilful in the secrets of futurity, and most 



EXTERNAL EVIDENCES— PKOPHECY. 59 

resorted to, antedating the Trojan war, was so mysterious in his 
responses as to get the name of loxia — crooked, obscure. They were 
through a female — pythia, seated on a tripod, over a vapor cavern in 
the temple, her mind being in an enthused, mesmeric state. 

This Oracle had its origin in the discovery of a cavern on the 
slope of Parnassus, whence issued a vapor which produced a 
phrenzied state of mind, especially on the female. These two cir- 
cumstances the priests conspired to make subservient to their reli- 
gion, and so built this temple on the spot. Cleveland's Ghecian 
Ants, Oracles. 

Every stage lias its predictions fuller and clearer. Enoch 
tells of a coming j udgment. Jude 14v. Noah of the flood. 
After that, charter of the seasons is renewed, and the world 
not to be again destroyed by a flood. In Abraham, the 
covenant of Canaan and Christ, and to his seed a country, 
and all nations blessed in him ; the Egyptian bondage and 
deliverance. Jacob foretells the history of Israel in his 12 
sons Gen 49. 

During the 215 yrs in Egypt, the gift was withheld, but 
renewed at the giving of the law 7 ", foretelling " a prophet," 
dignity of Judah, and destinies of God's people to the end 
of time, and in a typical way, the coming of Messiah. 

400 yrs silence follow the giving of the law, and 400 
from Malachi to Christ. 

It was revived in Samuel, foretelling the consequences of a 
king to backslidden Israel and death of Saul ; of David 
and his reign, of Solomon ; afterwards, the division of the 
kingdom under Rehoboam ; breaking of the idol altar at 
Bethel, the dispersion of the 10 tribes, with here and there 
references to Christ and his kingdom. 

Elijah and Elisha figure in these, the days of the two 
kingdoms, nearly to Jonah 850, with whom the prophets 
may be said to begin. Amos tells of the destruction of 
Samaria and 10 tribes, as also Is 7 : 6-8. Is 37, tells 
of the captivity of Judah by Babylon, and deliverance of 
Hezekiah from Sennacherib, whose army was then around 
Jerusalem. The 70 yrs captivity was shown Jer 29, and 
reasons Ezek 24, results Jer 30, Is 27, and means of 
restoration " Is 13, 44 c." Nations scarce formed, a king 



60 EXTERNAL EVIDENCES— PROPHECY. 

(Cyrus) yet unborn, are named, and the story sounds more 
like history than prediction Is 7 : 6-8, 39 : 2-6, 37 c. 

During this period, is noised a change in their covenant, 
and the future of the chief of the nations. In the captiv- 
ity, we have the prophecies of Daniel, Ezekiel and Obadiah. 
After the return, the prophets Haggai, Zechariah and Mala- 
chi, cheered the builders of the temple, and speak yet more 
clearly of the coming of Messiah. 

Thus is shown how prophecy begins and ends in the O T, 
preparation for the advent of our Lord. 

In this connexion of prophecy with its chief object, it is 
worthy of notice that before Pentecost, Christ had but a 
few who had received his teachings. But after 1800 yrs, a 
large proportion of mankind is Christian, and all other 
religions show signs of decay. 

Obs. From the time the "star in the east" led the Magiio pay 
divine honors to the One "born King of the Jews," and the day 
Jesus began to " utter the things hidden from the foundation of the 
world," and stood in the person of his apostle in the midst of 
Areopagus in Athens, the respect for and faith in their gods, oracles 
and divination, began to wane with the heathen, till " in the reign 
of Constantine the Gt, when the name of even Apollo fell into con- 
tempt." Cleveland's Grn Ants. 

Thus are we notified of the plan — through the " seed of 
the woman " Gen 3:15; then to and through Abraham 
and his family 22 : 18, and one chosen out of the people to 
be the Author. He was to be despised, rejected and killed, 
but rise into everlasting renown Is 9 : 6, 11 : 1, 53 c. His 
human and divine nature are spoken of as from Isaac, not 
Ishmael ; Jacob, not Esau ; Judah, not Reuben the first 
born, nor Levi father of the priesthood ; but from David 
the youngest of Jesse. Gen 49 : 10, I Sam 16 : 11, Jer 
23 : 5. Time and place of birth Mic 5 : 2 ; a prophet, 
priest and king Ps 110, Is 61 : 1 ; beginning and place of 
his ministry, miracles, sufferings, resurrection, ascension, 
pentecost, and kingdom increasing Is 53. 

These are samples of more than 100 predictions, besides 
typical and allusive Scriptures of him. 



EXTERNAL EVIDENCES— PROPHECY. 61 

Most of these were made known more than 600 yrs 
before he appeared, some looking improbable and contra- 
dictory. Such a series of predictions relating to the person 
and kingdom of our Lord, could emanate only from One 
who " worketh all things after the counsel of his will." 

Note that while no man, not even Moses, Messiah is the 
theme of all. So that at his coming, he had his signs before 
and along with him. It was in the form and for the pur- 
pose, as God foretold " by the mouth of his holy prophets 
* * since the world began. " Luke 1 : 70. 

The other nations are spoken of. Noah is shown the 
destiny of his sons — Canaan a servant of servants, Japheth 
enlarged and in the tents of Shem — Europe master of Asia. 
To Abraham, the judgment of Mizraim and the Canaan- 
ites, of Sodom and Gomorrah. Balaam spoke of the 
Hebs, Christianity, the Amalekites, Kenites and Assyrians. 
Moses tells of the Roman power 800 yrs before it rose. 

Ishmael was to be " as a wild ass among men, his hand 
was to be against every man and every man's hand against 
him, and dwell in the presence (mar coasts), of his breth- 
ren " Gen 16 : 12. To this day, this race is unsubdued, 
though Sesostris, Cyrus, the Roms and Turks have tried to 
conquer them in turn. 

The overthrow of Persia, Babylon, Tyre and Egypt by 
Alexander Dan 11, Ezek 28, 29 ; the conquests by the 
Saracens and Turks, the nations to escape, or fall by them ; 
history of Edom, Moab, Philistia and Ammon, are sketched 
in such a way, as to prove that each must have been pre- 
sent to the vision of the prophet Dan 11, Jer 48, 49, 
Ezek 25. 

These were given in the decadence of the Jews, were 
intended to rebuke pride, to console, instruct, to lead to 
that kingdom which cannot be moved. In Babylon, Daniel 
numbered and weighed the kingdoms of the world, and 
spoke of the dominion of the " Ancient of days." 7 : 9, 
13, 22. 

It may be added that every answered prayer, promise 
realized, act of honored faith, blessing of obedience, is 



G2 EXTERNAL EVIDENCES— PROPHECY. 

prophecy fulfilled. While the typical persons and events 
of the dispensation, further swell the evidence, till we have 
a series so full and clear, as not to be accounted for but by 
the inspiration of the Almighty. 

Compare Ps 22 and Is 53 with the gospels; or the pre- 
dictions of the Pent— Deut 28 : 64-5, Lev 26 : 32-3, 
concerning the Jews, referred to by Nfh 1 : 8, 9c, and 
repeated in part by Amos, Jeremiah and Ezekiel. The 
Pent has been in hostile keeping over 2500 yrs, and all the 
predictions were known and quoted by other writers over 
2000 yrs ago. Their relation (priority) in time, to fulfil- 
ment, is therefore sure. 

When the promise w r as to Abraham, he was childless, 
and in 200 yrs increased to only 70. Their greatness was 
foretold by Balaam and Moses, when the heathen were 
combining to destroy them. Isaiah told of their captivity 
when in power. Jeremiah of the restoration, after the 10 
tribes were taken and Judah in Babylonia. 

After the destruction of Jerusalem by Titus, the land 
was trodden down by the gentiles. For 18o0 yrs the 
Jews have been without a prince, government, temple, 
priesthood or sacrifice,* dispersed among, though unmixed 
with, the nations, a proverb and a by-word still. To make 
the lesson morally complete, their law remains, and they 
guard the prophecies their case fulfils, a " reproach and 
taunt/' but an "instruction" among the nations Ezek 5 : 15. 

Again, Jeremiah and Obadiah speak of Israel and Edom. 
Both families were from Isaac. Utter desolation of the family 
and country of Esau was predicted Jer 49: 7-22, Obad 8. 
Thirty ruined cities within 3 days journey of the Red Sea, 
attest their former greatness. Edom lies en route to India. 
But as foretold, travellers are afraid to pass through it Is 
34: 10. Even the Arabs are afraid to enter, or conduct 
travellers through it Obad 8. It is a vast expanse of sand, 
drifted up from the Red Sea, and the wretched inhabitants 
regard the ruins as the abode of spirits. 

* After Christ's offering on the cross, the passover ceased. And 
it is said that no Jew now knows from what tribe he is descended. 



EXTERNAL EVIDENCES— PROPHECY. 63 

160 yrs before Babylon fell, Isaiah calls Cyrus by name, 
telling him it was his surname, not given by man 44, 45, 
summons a people from Elam (Persia), and Media, tells 
how Cyrus will get into the capital — by the diversion of the 
Euphrates, opening of the two leaved gates, and city sur- 
prised in the night of Belshazzar's impious feast. 

100 yrs after Isaiah, Jeremiah prophesied the desolation 
of this "glory of kingdoms" and "praise of the w 7 hole 
earth," and both said it should never be inhabited, > but 
become a lair for " wild beasts of the desert * * and their 
houses full of doleful creatures, and ostriches shall dwell 
there, and satyrs shall dance there. And wolves * * and 
jackals in the pleasant palaces" Is 13: 20-22, 14: 23, 
Jer 51. 

A century later, these utterances began to be fulfilled. 
Nebuchadnezzar conquered Judea, and in Herodotus 250 
and Zenophon 350 yrs after Isaiah, we have historical 
proof of these predictions. Herodotus states, Cyrus assumed 
that name on his accession to the throne Bk I 114. Zeno- 
phon describes his army, naming the Persians and Medes 
Cyrop V. ciii. 38. Both give account of the siege, lapse 
of the Euphrates, capture of the city and death of the king. 

Strabo says the city is a vast ruin. Lucian, that Baby- 
lon will soon, like Nineveh, be sought for and not found. 
Pausanias, Nothing is left but the wails. Jerome, that in 
his time it was a receptacle for beasts ; and modern travel- 
lers, with II K Porter, testify similarly. "It is little 
better than a swamp says one, and I could not help reflect- 
ing how the prophecies have been fulfilled." 

Nineveh founded by Asshur, was 60 m around, mighty 
in wealth and power. "I am" said she, and "there is 
none beside me" Zeph 2: 15. Jonah was sent to foretell 
her judgment. Nahum afterwards repeated the message. 
100 yrs later — 50 before she fell, Zephaniah told of her 
desolation His account as compared with Diodorus Siculus, 
is so literal as to seem like history. Lucian (d 312 a d), 
who lived in that region, tells us Babylon had perished. 

Such is the end of the wicked, " cursed be the man who 



G4 INTERNAL EVIDENCES— MORAL. 

trusteth in man." "Who hath showed this from ancient 
time? Who hath declared it of old? Have not I the 
Lord? and there is no God else beside me, a just God 
and a Savior " Is 45 : 21. 



CHAPTER V. 
INTERNAL EVIDENCES. 

Sec 1 Moral Evidence. 

Even miracles and prophecy would not convince, without agree- 
ment between our moral sense and teachings of this book. * * * * * 
This evidence of co-relation is an argument worthy to fill volumes. 
Inf Prfs. 

WE now take up what is called the moral evidence 
of the Bible. This comes before the spiritual, 
as a book on ethics would naturally come before 
one on religious experience. 

While the chief object of internal evidence is to prove 
the Scriptures divine, it may be observed also that man 
is not competent beforehand, to decide what a revelation 
should be; yet he is, to judge whether its internal marks 
be such as the wisdom of this world would produce. While 
all may judge of this, it implies a knowledge of the ways of 
man and also of the Bible, rightly to appreciate it. If 
not of God, what a cunningly devised fable this book 
must be ! 

1 Contrary to every other religion, it makes holiness 
(wholeness, soundness, health), the alpha and omega of its 
teachings. 

Mohammed gives the highest heaven to men who fight 
and fall for his faith. The Hindoo ideal is a ritual service. 
Jewish tradition taught that all Jews are saved. The 
Scriptures bring everybody before a Being of infinite 
purity, and teach that nothing we can say or do will answer 
in place of the love of God and our neighbor. Christ 



INTEKNAL EVIDENCES— MOEAL. 65 

says he will disown them who preach him, if they know 
him not Matt 7: 21-3. 

Obs. It is in such persons, that we have illustrated Jee, 17 : 9, " The 
heart is deceitful above all things ;" and words of Jesls Matt 6: 
23, that the very light of some is darkness ; and of Paul, that some 
are more ready to believe a lie than the truth, that they may be 
damned. Our desperate sickness (Jee, 17 : 9), is also seen in a class 
of Christians who take up with an outward righteousness for 
Christ's, to satisfy conscience, not having the mind that is Christ, 
which implies the death of self, and faith (i working through love." 

2 This morality was not known to the heathen, nor dis- 
covered by reason, nor such as man approved. When 
Christ came, the Romans were proud of military glory, 
the Greeks of their wisdom. A Pharisaic temper had 
divided the Jews into sects, jealous of one another, but all 
united in hating their masters the Romans, and gentiles at 
large. An enthusiast would have become a partizan, and 
an imposter flattered each sect at the expense of the rest, 
or the Jews at the expense of the Roms. Jesus came 
independent, reproving the errors of all, condemning every 
sect, courting favor of none ; teaching good for evil, humil- 
ity, forgiveness, to love enemies, and that every race and 
station is on a level with God; doctrines acceptable to 
none, yet repeated and enforced on all. 

If it be said that men are ready to commend a purer 
morality than they practice, it may be answered that if the 
Jewish fishermen had studied philosophy, they could have 
taught a purer morality than people practiced. But they 
were " ignorant," yet their precepts go beyond what was 
practiced and approved. 

3 Add to this another fact, on which Paley has enlarged 
— that Scripture regulates the thoughts, purposes, and 
refers all our acts to God's will. Bad men would not have 
taught this, and good men would not have deceived. 

4 Another feature of Scripture morality is, it every- 
where teaches that sin is an evil against God, and also that 
it is God alone who is honored and not his agent. The first 
is inconsistent with heathen philosophy, and the second with 

5 



GO 



INTERNAL EVIDENCES— MORAL. 



the natural heart. "This" as Cicero says, "is the coin- 
mon principle of philosophers, that the deity is never dis- 
pleased, nor inflicts injury on man." 

Sin is the " evil thing and a bitter," because dishonoring 
to God. Hence the destruction of the Amalekites, Ex 17: 
16 (marg.) of Sennacherib II Kgs 19: 22-37, Belshazzar 
Dvn 5: 23, abandonment of the gentiles to a reprobate 
mind Rom 1 : 21, 28. ' 

The object of the writers is to honor— lead our thoughts 
to God. ' The false teacher (Simon) Acts 8: 9, gives out 
that he is some great one. See Deut 1 : 31, 2 : 33, 4 : 32-38, 
Ex 18: 8, Josh 23: 3, I Ciiron 29: 11, 14, how Moses, 
Joshua and David speak of themselves. 

We are taught also that God is in nature Ps 19, 104, J er 
5: 24. That the rise, progress and fall of nations is God 
in history. Dan 4 : 35, Jer 25 : 9, Is 44: 28. 

It is thus, that faith in him is taught as the ground of our 
obedience, and of our well being and success in a ruined, 
disorganized world. To GoD-ward, faith is a confession of 
our sin, weakness, lack of merit or good works. Neverthe- 
less, it is our faith in God that is to unite to him, and make 
us linitelv omnipotent, a doctrine as philosophical as it is 
practical. Rom 3 : 27, Eph 2 : 8, 9, I Cor 1 : 29-31, Jno 
11: 40, Phil 4: 13. . 

The candor of the writers is inconsistent with enthusiasm 
or imposture. Moses denounces the rebellion of Israel 
Deut 9 : 24, records the sins of the Patriarchs Gen 12 : 
11-13, of his grandfather Levi 49 : 5-7, his brother Aaron 
and his sons Ex 32, Lev 10, and his own Kumb 20. 

The evangelists notice their own faults and of the apos- 
tles Matt 26 : 31-56, Jno 10 : 6, and record the humilia- 
tion of their Lord. The apostles tell of the disorders in 
their own churches I Cor 1 : 10-17. Thus the very sim- 
plicity of the writers convinces us, that their object was by 
manifestation of the truth, to commend themselves "to 
every man's conscience in the sight of God " Bp Lowth. 

But no analysis can give a just idea of the moral beauty 
and sublimity of the Bible. It must be compared in the 



INTERNAL EVIDENCES— MORAL. 67 

bulk with other teaching. Men have praised maxims of 
virtue, or appealed to the moral sentiments of our nature, or 
sought to promote holiness by systems of morals. But all 
these are defective. Their maxims are mere dictates of 
prudence, without authority or influence. Our moral sen- 
timents are retiring and evanescent, easily corrupted by the 
passions in whose neighborhood they dwell, are feeblest 
when most wanted; and systems of morals, like all pro- 
cesses of reasoning, depend on the perfection of our facul- 
ties, are disputable, and not motives sufficient to holy liv- 
ing. They are, moreover, defective in not taking into 
account our fall and provision for our recovery. Scrip- 
ture teaches us to depend on these helps, opens with the 
story of our sin, and foresight of its own end ; brings man 
into harmony with God and himself, enlightens and edu- 
cates the conscience, subjects instincts to reason, reason to 
love and to God Its teachings are as saving as its revela- 
tions are unearthly and sublime. 

See also Pierson on Mob, Beauty and Sublimity of the Bib. 
Chs VII, VIII. 

The character of our Lord (Ch III Sec 1) is a proof of 
the divine origin of this Book. It is an evidence rather to 
be felt than described, and will convict in proportion to the 
spirituality of the reader. Pure minds like Nathaniel 
(Bartholomew), " in whom is no guile," will feel it most, 
and will with him exclaim, "Rabbi, thou art the Son of 
God, thou art King of Israel " ! Pt III c II Exs. 

Three things are obvious. 1 The story of Jesus is free 
from panegyric. 2 His person, life and work are unstudied, 
written by " unlearned and ignorant men." 3 His life is 
unimpeached even by his enemies. His apostles notice this 
as a fact admitted and notorious. And if his life had not 
agreed with his teaching, it would have been noticed and 
condemned. 

That his holiness was admitted, will appear from Jisro 8: 46; 
Matt 27: 23-4; Luke 23: 13-15; A'Ts3: 13,14. 

His benevolence aud compassion in Jno 4, Luke 9 : 55, 10 : 30--7 ; 
Mark 7: 26, 10: 13-21; Luke 13: 16, 14: 12, 22: 50-1. 



68 INTERNAL EVIDENCES— MORAL. 

His kindness and affection Matt 14: 27-31, Luke 19 : 5, 22 : 61. 

Ilis meekness and humility Matt 9: 28, 18: 22, 5: 1-12; Luke 
22: 24; Jno 13: 4. His moral courage, firmness and resignation. 
Matt 26 : 39-46 ; Mark 10: 32 ; Luke 4: 23, 13: 31 ; Jno 11 : 7, 
18: 4. His hatred of hypocrisy and courting favor. Matt 6 : 1-18, 
10: 16-39,22: 18; Mark 12: 38-40; Luke 11:44. Moderation 
and absence of austerity. Luke 5: 29-35; Jno 2:1; Mark 12: 17. 

In our Kedeemer, says an eminent writer, we see a 
character which departs in every way from the models of 
the most enlightened heathen, even of the Jewish types of 
excellence ; at variance w r ith all that custom, education, 
patriotism and religion had consecrated as most beautiful. 
His four biographers, recording different facts, exhibit 
the same conception of him, but differing from anything 
they had ever seen or heard. And while he borrows 
nothing from even God's chosen race — nothing in common 
with established laws of perfection, he is nevertheless to 
every man and every nation, the type of moral excellence. 

" For eighteen centuries, Christ's teaching has been the 
leaven to pervade and lever to uplift society." 

We notice three of the many things in our Lord for 
instance, which impress us — 

1. His authority. " Ye have heard * * said * * * thou 
slialt not kill ; but /say unto you " etc. " When Jesus had 
ended these words, the multitudes were astonished at his 
teaching ; for he taught them as one having authority and 
not as their scribes." Ser. on the Mount. While he 
sanctions Moses and the prophets, he intimates he is greater 
— that he is not only the subject and end, but their Author. 
" / am the resurrection and life. He that believeth on 
me, though he die, yet shall he live." "I am the light of 
the world" Jno 11: 25, 8: 12. To the high priest— 
" Henceforth (hereafter), ye shall see the Son of man sit- 
ting at the right hand of power, and coming on the clouds 
of heaven " Matt 26 : 64. To Pilate—" Thou wouldest 
have no power (authority) except * * given thee from 
above" Jno 19: 11. How supreme are his words Matt. 
28: 18, 19, after his humiliation! — "All power hath been 



INTERNAL EVIDENCES— MORAL. 69 

given me in heaven and on earth. Go * * * make disciples 
of all the nations." 

Plato thought that the soul is immortal. Cicero says 
" There is a presage in the minds of men of a future exist- 
ence, and the idea takes deepest root in the most exalted 
souls." Jesus brings life and immortality to light, and 
gives us the pledge of ours by himself rising from the dead. 
" He dissects the very character of God, and refutes what 
was false in the faith of the church. With the calmness of 
divinity, he wipes away the daubing from the face of God's 
law — the glosses of its teachers, and makes it again to be 
seen in its original simplicity." "Never man so spoke." 
Man's teaching is finite. Christ's infinite. 

u From heaven he came, of heaven he spoke, 
To heaven he led his follower's way ; 
Dark clouds of gloomy night he broke, 
Unveiling an immortal day." 

" The whole drift of his teaching, like a mighty glacier, 
began to grind and plough the very structure of society 
into new form. But instead of attacking the gigantic 
wrongs, he put beneath the social life the all conquering 
law of faith and love. He knew these, like Archimedes' 
lever, would move the world." 

2. Omniscience and prescience. Jesus, as the incar- 
nate Word, the expression of the infinite Mind, showed 
acquaintance with the heart and things to come. His Ser- 
mon on the Mount in the beginning, filled the hearers with 
a sense of his divinity. His style and matter were original. 
He gave new words and ideas, he reconstructed and gave a 
new sense to our language. See Pt II, c I Sec 1. He was 
never at a loss for the best word or act for every one, friend 
or foe, and on every occasion. He not only justified his 
words and acts to his craftiest foes from their Scriptures 
and reason, but turned their arms against themselves. His 
tongue was sharper than the Damascus sword in the heart 
of the King's enemies. His teaching was radical, striking 
the root of the tree, to make its fruit good, the life holy by 



70 INTERNAL EVIDENCES—MORAL. 

regeneration of the heart. His words are vital — spirit and 
life. The gospels — his words and works, are the germ, the 
seed plot of the N T dispensation, " till he come." They 
are the savor of life to his friends, but of death to his ene- 
mies. 

The mind is filled with adoring wonder and admiration 
at the authority, wisdom and power displayed on the last 
three days Matt 21-3, of his active ministry, till he left 
(Tuesday), their " house * * desolate" It was under the 
high pressure of mind and body, in the face of the gathering 
storm ready to burst upon him ; and the work on heart and 
hands to perfect — (to make an end of Judaism — spoiling 
principalities and powers, in order to set up his own 
authority and kingdom over all nations, and perfect our 
redemption), that we see him rising with the occasion, and 
shining forth above any archangel. 

After answering the priests and elders, Pharisees and 
Herodians, Sadducees and lawyer with such skill as to de- 
prive them even of the power to ask him any more ques- 
tions, interlusively adding the discourses predictive of their 
rejection of him, God's rejection of them ttc, having cleared 
his way through devils and men, on Tuesday his " field 
day/' he steps forth (in their " holy temple," in the face of 
those thirsting for his blood) and begins to unmask the 
pretensions of his foes from the high priest down, opening 
up and laying bare their hypocrisy and murderous intent ; 
and in seven woes, tells them of the awful judgments of 
God about to fall upon them. Then, as with a heart of 
infinite pity, he closes with a last lament over their city and 
temple his words had doomed ! * * * Next on the Mt of 
Olives, he circumstantially tells his disciples of the siege of 
Jerusalem, and opens the vision upon the secret counsels 
of heaven to the end of the ages, and his second coming to 
judgment. 

3. Universality. All nations were to serve him, and 
" the isles wait for his law." His example and precepts 
were to be for all time. One of his titles is Immanuel. He 
calls himself the " Son of man," significant of his relation, 



INTERNAL EVIDENCES— MORAL. 71 

sympathy and work. Paul calls him the second Adam — 
as our federal, representative head. He patronizes no sect 
or nationality, but claims, seeks to bring together and unite 
all in one universal brotherhood ; by putting his law in 
men's hearts, to rule over them. Other reformers, even 
Moses, legislated for one people, or church, or dispensation ; 
bat the Teacher fills out our ideal of moral beauty for- 
ever.* 

God sent his Son to recast, and summon to obedience every nation. 
W. E. Gladstone. 

We will close with a brief notice of its effects on individ- 
uals and society in the first age. That the doctrines of the 
Bible like its precepts, contain urgent motives to holiness, 
is admitted. We read of their workings in Acts and the 
Epistles. Paul tells us incidentally, w r hat the preaching 
had done in Corinth and at Ephesus, Peter in Pontus and 
Galatia. 

Similar appeals are found in the early apologists. Clem- 
ent of Rome 100, in his Epistle to the Corinthians says, 
Who did ever live among you who did not admire your 
piety and hospitality ? You are humble, content with daily 
bread as from God, hear his word and walk in love. J 
Martyr 185, (a converted Platonic philosopher), in his 
Apology, — We who delighted in adultery, now practice 
chastity ; we who practiced magic, now trust in God ; we 
who loved gain, now cast what we have in common and 
give to the poor. You, says Minucius Felix to an oppo- 
nent, punish wickedness committed ; we believe it sin to 
indulge an evil thought. The prisons are crowded with 

* The Divine Person, Pt II of Many Inf. Proofs, A. T. 
Pierson DD, in this connection, is most instructive and impressive. 
This book is rich in matter, illustrations, style etc, and no one can 
read it and not have his faith and love for Jesus and the Bible in- 
creased. 

Imago Christi by J. Stalker, Glasgow Scotland, like 
Musica Ecclesiastica — Chrn Pattern, impresses us with the 
feeling that its author has a personal acquaintance with Christ, its 
subject. In some vital respects, Imago is superior to Kempis. 



72 INTERNAL EVIDENCES— LITERARY. 

your party, but not one Christian, except an apostate or 
confessor, is there. Tertullian 220, Origen in his reply to 
Celsus 246, Lactantius, preceptor of Constantine 325, re- 
peat these appeals. And even Julian the Apostate holds 
up Christians for imitation of pagans, for their love to 
strangers, enemies, and sanctity of life. 

In Greece, the grossest impurities had been encouraged 
by Lycurgus and Solon. At Rome, they were openly prac- 
ticed and approved. * * * Seneca and Plutarch, the elder 
Pliny and Quinctilian, applaud self murder. * * * Human 
sacrifice and exposure of children were even enforced. But 
when the gospel came, it discouraged and destroyed these 
sins. It was not civilization that did it, for they were kept 
up by nations superior to Christians in refinement. Angus. 

In Constantinople and Rome there was not a hospital or 
charitable home. After the gospel came, the former had 
more than thirty for orphans, strangers, sick, aged and poor, 
and the latter 25. "Truth and candor," says Gibbon, 
" must own that the conversion of these nations brought 
temporal benefits, prevented the extinction of letters, miti- 
gated the fierceness of the times, sheltered the poor, and 
preserved or revived the peace and order in society." * 

Sec 2 Literary Evidence. 

There is a branch of evidence now in order, called lite- 
rary — the unity and harmony throughout, of revealed 
truth. 

On the agreement between the doctrines and peculiarities 
of Scripture and facts of nature, the Analogy of Bp 
Butler is unrivalled. 

On coincidences between the parts of the record itself, 
Paley and Birks have written well. 

On the agreement between the two economies, 
" " coincidences between sacred and profane history, 

*No work gives a better view of man's need of the gospel than 
Leland On the Advantages and Necessity of aKevelation, 
as shown from the condition of the heathen, social, civil and religious. 

Angus. 



INTERNAL EVIDENCES— SPIRITUAL. 73 

On the coincidences of a minute and statistical character, 
with the geography and natural history of Palestine, 
on each of these subjects different authors have written. 

The literary evidence indeed, pervades the whole text- 
ure of Scripture. Some of the coincidences are appar- 
ently trifling, as where our Lord went down from Naza- 
reth to Capernaum, down expressing the relation of the two 
localities. Some are pathetic as John 19 : 34, " And there 
came out blood and water." It has been found that blood 
and water issue from the heart when pierced. 

Again, at no time after the destruction of Jerusalem, 
could the books of the Bible have been written in that 
style, and at no one time could the different books have 
been written. 

They are, therefore, by different authors of different ages. 
Again, after the apostles, all writers called the followers of 
Jesus Christians, a name not used by Christians in the 
N. T. of one another. It is also noticeable that the religion 
of the N. T. is the only one not requiring animal sacrifices, 
an ordinance which would have pleased both Jews and 
gentiles. 

Literary Attractions of the Bib, Lec by Rev J B Hamilton, 
Am Tr Socy 1849, is beautiful. 

Seo 3 Spiritual Evidence. 

Moral evidence treats of the morality, spiritual evidence, 
of the spirituality of God's law. This kind, though per- 
ceived by the intellect, appeals strongly to the heart or 
conscience. 

So far as it comes to man as it finds him, it comes to all ; 
so far as it forms him, only to them who believe I Cor 14 : 
22-5, Eom 8: 16. 

The first stage consists in the agreement between what 
an awakened sinner sees himself to be, and what the Bible 
says he is. The Bible says, man is wholly depraved, that 
the " heart is deceitful above all things, and it is desperately 
sick" Jer 17: 9, and that he "must be born anew." If 
the reading were found to disagree with the experience, he 



74 INTERNAL EVIDENCES-SPIRITUAL. 

would reject the Bible. But he finds the drawing agrees 
with the original, the mirror reflecting his own image. 

The second stage in evidence is when he finds the provi- 
sions suited to his needs. Sinful, guilty, tempted, in a 
wicked world, and dying, the gospel supplies his every 
want Not only so, but the effects on others as portrayed 
in the gospel narrative, agree with his own experience. 
Kepentance and its fruits, obedience of faith, the increasing 
light and peace, power of prayer, the change thro convic- 
tion, pardon, sanctification ; struggles even of the new 
man, defeats, victories, are sketched to the life through 
every stage, from birth to death, giving evidence experi- 
mental. 

This evidence is of value to the Christian chiefly, as 
others cannot understand or appreciate it. It is of such a 
nature as often to supersede every other. He feels the truth 
which evidences prove. To such, the old controversy 
between Christianity and infidelity may be of little interest. 
He has the witness in himself. And 

" What we have felt and seen, 
With confidence we tell." 

Obs. If the saying, The Christian is the world's Bible be true, 
(it being as a sealed book to the sinner), how responsible we are for 
letting our light so shine that men may see our good works, that 
there be no cause of stumbling, walking "even as he walked" I 
John 2:6. 

1 ( O wad some power the giftie gie us, 
To see ourselves as others see us ! " 

The adaptation of Christ's words to every want, is even 
more than penetration, the secret of their power and proof 
of their inspiration * * * The blade that pierces so deep, 
bears on its point the balm of Gilead * * * It is half the 
cure to know the disease. The Teacher helps to the 
knowledge of ourselves. He does not apply the remedy 
till he has cut out the fatal cancer. He shows his skill in 
the use of the blade as in the balm. Inf Prfs. 

It is to be observed, the gospel is adapted not to our 
wants but to our necessities — inward and outward holiness, 



INTERNAL EVIDENCES— SPIRITUAL. 75 

especially. The Jews wanted a Messiah like themselves. 
The Koran is adapted to nourish sensuality, ambition etc. 
Hindooism is a baseless fabric, suited to the taste — human 
nature in that climate. Other faiths adjust themselves to 
man as he is, this to man as he must be. Those save the 
convert in his sins, this from his sins. 

To the physician entrusted with the cure of a mortal 
disease, two courses are open : — to treat the symptoms or 
the disease. If as in a fever, he is anxious only to quench 
thirst, his treatment is adapted only to the wants of the 
sufferer. The sounder system treats the disease, and that is 
the true specific which will remove it. The proof of its 
virtue is not its palatableness or power of exhilaration, but 
improvement and health of the sick one, as founded on 
experience, and confirming the proofs which led to make 
the trial. And so of the gospel. It may exhilarate, it 
may please the taste, but the evidence of its truth and being 
received, is its tendency to holiness. 

In Con. We have tried by a short cut, to give our read- 
ers a reason for the hope within us. The evidences are so 
many and various, that it would take a lifetime to examine 
them 

' ' And still new beauties 

And still increasing light " be seen. 

For the candid inquirer, any one of these departments 
often, will be enough ; no other system being founded on 
miracles and prophecy, nor exhibiting such holiness and 
love. 

Yet there is in relation to these evidences, unbelief both 
among inquirers and Christians. Unbelief, for want of 
candor or a teachable spirit, which is of itself an evidence 
of the truth of revelation, being in harmony with the deal- 
ings of God in the whole realm of nature, providence, and 
our natural life. Indifference, levity, carelessness, preju- 
dice, lead astray, or hinder from seeing aright. As the 
Scriptures forewarn, those who love not the truth, shall 
not understand So deeply did Grotius feel this, that he 
regarded the evidences in proof of the Bible, divinely 



76 INTEKNAL EVIDENCES— SPIRITUAL. 

adapted to test men's character. " If ye will not believe, 
surely ye shall not be established " Is 7 : 9. 

Dan 12 : 10, Is 29 : 13, 14 ; Matt 6 : 23, 11 : 25, 13 : 11, 12 ; Jno 
3: 19 etc. 

AmoDg Christians, there is weakness of faith through 
neglect of searching. Baxter says that in early life he was 
exercised about his sincerity ; later, about the truth of 
Scripture. On examining the evidences, his fears were 
removed. Internal evidence to Baxter was most convinc- 
ing, such as came with the witness of the Spirit. The 
spirit of prophecy says he, was the first witness ; the spirit 
of miraculous power, the second. And now he adds, the 
spirit of renovation and holiness. 

Obs. The reason some are inwardly and outwardly barren in the 
fruits of the Spirit and good works is, they neglect to have the word 
of Christ dwell in them richly in all wisdom. I have observed as 
Bp Foss says, those are most happy and useful, who are most 
" saturn ted with the Word." Others there are, the foundations of 
whose faith in revelation, simply rests on what they have heard pa- 
rents and teachers say, a kind of traditional evidence. 

" A little learning is a dangerous thing ; 
Drink deep, or taste not the Pierian Spring ; 
There shallow draughts intoxicate the brain, 
While drinking largely, sobers us again," 

is more true in application to the knowledge of the things of God 
than of this life — to the wisdom from above, than of this world. 
The " lack of knowledge " Hos 4 : 6 — the Spirit's charge and lament 
throughout the O T, as the reason for the destruction of the Jews, 
will account for the inanimate state of many Christians. 

Most of the doubts the good have, may be dispelled by 
Scriptural means. Others, chiefly speculative, may remain 
in the light of evidence. Even for these however, there is 
a cure or comfort. Philosophy can not solve them, but 
faith in God, prayer and work in the Master's vineyard can. 
If not, the means of grace will bring such to think less of 
them, and to wait for the perfect day. " If thou wilt go 
forward in my way, thou shalt know the truth, and the 
truth shall make you free " Kempis. The proofs, if 
candidly examined, will cure all honest doubt. Inf Prfs. 



INTERNAL EVIDENCES— SPIRITUAL. 77 

Light is sown for the righteous and gladness for the 
upright in heart Ps 97 : 11. 

Ours i3 a complex nature, and the morbid excitability 
of one part of our frame may be healed by the increased 
activity of another. An irritable faith is a symptom of 
deficient action somewhere, and may be helped by attention 
to practical duties. Mysteries no man can solve, will melt 
away in the light and heat of active love. 

Who is among you that feareth the Lord, that obeyeth 
the voice of his servant ? He that walketh in darkness 
and hath no light, let him trust in the name of the Lord, 
and stay upon his God Is 50 : 10. 

il O child of sorrow, be it thine to know 
That Scfupture only is the cure of wo ; 
The field of promise, how it flings abroad 
Its perfume oer the Christian's thorny road ! 
The soul reposing on assured relief, 
Feels herself happy amidst all her grief; 
Forgets her labors as she toils along, 
Weeps tears of joy and bursts into a song." 

" Philosophy of the Plan of Salvation," by a converted 
skeptic, has cured the doubts and strengthened the faith of both 
skeptics and Christians. 



78 THE BIBLE— PECULIARITIES OF. 

CHAPTER VI. 
THE BIBLE— PECULIARITIES OF. 

The law of the Lord is perfect, restoring the soul ; the testi- 
mony of the Lord is sure, making wise the simple; * * * the 
judgments of the Lord are true and righteous altogether. More to 
be desired are they than * * much fine gold Ps 19. 

To seek divinity in philosophy, is to seek the living among the 
dead ; to seek philosophy in divinity, is to seek the dead among the 
living. Bacon. 

The Old and N Tests are like the rolls on which anciently written 
— one subject from first to last; but the view becomes clearer as we 
unwind the roll. Cecil. 

Sec 1 The Bible a revelation of God and man. 

THE Bible is a revelation from God to man, and a 
revelation of both, in relation to the office and work 
of our Lord. 

Although traced upon bis works and the mind of man, 
the will of God is only complete in bis Word, and pre- 
served from decay. 

It begins with Eden, and speaking of man's sin, after a 
wondrous history, tells of restored union and happiness in 
heaven through Jlsus Christ. 

More generally, the Bible is the store-house of facts, 
duties and divine truth. It gives light on the history of 
our world from the beginning, (on wdiich other writings are 
silent or filled with fable), occasion and consequences of 
sin, origin of nations and diversity of language. We thus 
trace the progress and mark the uniformity of the laws on 
which men have been dealt with, the holiness and mercy of 
the divine administration, progress of the world and plan 
of redemption, as shown in every stage, and as influencing 
God's procedure, to be perfected in Christ. 

All the great questions troubling the minds of mortals, 
are herein settled forever by authority of God, which no 
one need question, and from which is no appeal. 



THE BIBLE— A REVELATION. 79 

Sec 2 A Revelation of Spiritual Truth. 

The Bible record speaks of our world as " God's world," 
and destined to become the kingdom of his Sox ; and the 
idols of the heathen as imaginary beings, or only parts of 
his creation. The principle of selection, both in its scope 
and design, is moral and spiritual in both economies, and 
all looking forward to the coming of Jesus Christ and 
" restoration of all things" Acts 8: 21. 

That these disclosures supply ample materials for inquiry, 
and (if false) for refutation ; and as never found false, 
their antiquity and extent, as Bp Butler shows Pt II, is one 
proof of their inspiration. To teach religious truth is the 
aim, even of those parts which do not seem to be moral. 

Being spiritual in nature and design, we only study 
Scripture aright, as the means of our instruction, convic- 
tion, rectification (correction), and holiness. Other know- 
ledge is useful, this necessary. " Take fast hold of instruc- 
tion * * for she is thy life " Prov 4:13. 

We must not study it for other object — " seek the dead 
among the living." And those are rebuked who examine 
it for the " secret things " which belong " only to God." 

Again, to disjoin the truth from its spirituality, is next 
to denying both. Virtue is strong and healthy, only in 
proportion as it is molded after the pattern shown us in the 
Bible. 

Obs. Many Christians get the truth piecemeal. For example, 
some believe immersion (one only of the three modes of baptism', 
to be Scriptural, thereby confounding a form with the ordinance. 
While others have perverted the holy supper, in mistaking the 
sound or form of Christ's words for the sense. And this also is one 
reason why the body of Christ is divided into sects. 

Exs. In the first sin, the lesson is clearly moral. The facts are 
given simply. The occasion, result, punishment of the man, woman 
and serpent are specified, while the hope of a Restorer is added. In 
the story, we mark the beginning, progress and effects of the trans- 
gression of God's law. There is the conviction of duty or scruples 
of conscience, contemplation of the pleasures of sin, hardening of 
the heart or blinding of conscience, hopes of escaping punishment, 



80 THE BIBLE— A KEVELATION 

growing of desire and passion, till "she took of the fruit thereof 
and did eat." 

In the history of Cain, and progress and depth of sin and misery 
on to the deluge, we learn how deeply man had fallen. In Abel, 
Seth, Enoch and Noah, w T e find faith in the promise, and consequent 
holiness. In Abel's offering, Enoch's walking with God, Noah only 
righteous one etc, the doctrine is spiritual. 

As the world is repeopled, the divine procedure is 
changed. Abraham is chosen the depositary of the truth, 
the youngest instead of the eldest son, and history of his 
descendants given, with double reference to Israel and seed 
of the woman. While the institutes of this family illus- 
trate the doctrines of the cross, their sins, repentance and 
virtues are for our instruction. 

Nothing is added not in keeping with the trend of its 
authorship. History, moral and physical (Gr phusis nature) 
questions might have been answered, but are left to be 
learned elsewhere. 

Ex. Assyria is first spoken of Gen 10: 11, but not again till 
Menahem 1500 yrs after, IL Kgs 15: 19. And of Egypt there is 
no notice from Moses till Solomon. 

In the prophetic Scriptures, this divine selection is 
obvious. Prophecy and its moral object might have been 
disjoined without destroying its prescience, but is not. The 
prophet and history of the future like the past, thus become 
the handmaid of evangelical truth. In relation to Christ, 
they speak of the dignity of his person, character, office, 
work; but with reference to us and salvation. And the 
Son of God often calls himself, as not even his apostles 
called him — the " Son of man." 

Though not a revelation of science, the Bible is free 
from error, and contains under reserved and simple lan- 
guage, much concealed wisdom, and turns of expression 
which harmonize w T ith nature, known to God, but not to 
them for whom first written. All ancient philosophies 
were as absurd in their notions of science as in their 
theology. 



OF SPIRITUAL TRUTH. 81 

Exs. The Greeks and Latins believed the sky was a solid vault 
( Lat firmament urn. ) The sages of Egypt, that the world was formed 
by the motion of air and upward course of flame. Plato, that the 
world is an intelligent being. Empedocles, that there are 2 suns, 
and Zucippus, that " the stars were kindled by their motions and 
nourished the sun with their fires." 

Eastern nations believed that the stars exerted great influence over 
human affairs, often evil. Hence the saying " 111 starred." 

Hindoo philosophy taught that the globe is flat, triangular, of seven 
stories ; resting on elephants heads, with tails turned out, feet on 
a tortoise, which rested on a serpent's head, and their shaking caused 
earthquakes. Mohammed, that the mountains were created to pre- 
vent the earth from moving. And one of the Fathers — Lactantius, 
said, " The rotundity of the earth is a theory no one is so ignorant 
as to believe ! * ' 

Every ancient system is overthrown by its own physics, 
while not one of the forty writers of the Bible, though 
living in the midst of these errors, writes a line favoring 
them. " Of the eighty theories which the French Insti- 
tute counted in 1806 as hostile to the Bible, not one now 
stands." 

The agreement of Revelation with modern science is re- 
markable. 

Exs. It speaks of the earth as a globe, susnended on nothing Is 40 : 
22 ; Job 26 : 7. Of the heavens as boundless space ; gives the air 
weight, as Galileo proved. 

Instead of 1022 stars as Hipparchus, or 1026 as Ptolemy taught, 
they are innumerable, as modern astonomers have discovered. 
" Lord Koss' telescope has brought to light 400,000,000," * and 
Herschel speaks of them as " glittering dust scattered on the back- 
ground of the heavens." When it arrests the sun Josh 10 : 12 (i e 
the earth's rotation), it stays the moon too, necessary on account of 
the earth's diurnal motion. 

As one has truly said, The mechanism of La Place, Kosmos of 
Humboldt and latest findings of geology, confirm the account of 
creation by Moses. 

11 The astronomer can never find a spot on the Sun of righteous- 
ness, nor the geologist upheave the Rock of ages." Dempster, 
Lects. 

* The Lick tel Mt Hamilton Cal, says Director Holden, shows 
abt 100,000,000. 
6 



82 THE lUiiLE— GRADUAL AND PROGRESSIVE. 

It speaks of physical facts in the language of common 
life, not to mar the unity of its design and impression, and 
thus be as a hand-book of science. Also, science would thus 
have been by revelation, not conducive to scientific research, 
puzzling the ignorant, and prejudicial it is thought, to 
religion. 

No less remarkable is the way in which the Bible 
speaks of abstract questions and ethical science. While 
the laws of our nature, mental and moral science are known 
and spoken of, they are not formally taught. 

It is in harmony with the laws of our mind, (the Scrip- 
tures teach), that habitual attention to its teaching, is the 
way to get into a holy state. I John 4: 10, 16, 1 9. 

Men believe by "giving heed " to truth Acts 8 : 6, 8, Heb 2: 1. 
Their impenitence is a consequence of neglect, and neglect, of a bad 
heart IL Thess 2 : 11, 12, Mark 8: 18. Holy affection is influ- 
enced by attention and faith Gal 5: G, II Cor 5: 11, Heb 11 : 7. 

Scripture embodies and acts upon these laws, adding 
the significant truth that their saving efficacy is through the 
Holy Spirit, working in and with us. 

Attention is the gift of God Acts 16: 14, Zecii 12: 10. Faith 
from attention, is his gift Acts 10: 44, (See 11: 17, 18.) 

The fruit of the Spirit is his gift II Pet 1 : 2, 3 ; Gal 5: 23. 
For additional facts and illustration, see ens V and VI, Inf Proofs 
— Scientific Accy and Truth of the Bible. 

Sec 3 Gradual and Progressive. 

The rising sun scatters the morning mists, and brings to 
view first one prominence and then another, till hill and val- 
ley afar are seen. The landscape was there, but not seen. So 
in revelation, the progress is not in the truth itself, but in 
the order and impressiveness with which God reveals it to us. 

Thus in the beginning, we are taught the unity of the 
divine nature, while the plurality in the Godhead is sug- 
gested along in the earlier books. 

Exs. As in " Let us make man in our image " Gen 1 : 26. Also 
in the use of the plural ElOHIM — Gods, with a singular verb, (as 
I ti.N 1:1), several hundred times. The expressions Numb 6: 22- 
7, Ts 6 : 3, 8 : 48, Jer 23: 5, 6, compared with the N T benediction, 
are remarkable. 



THE BIBLE— GKADUAL AND PROGBESSIVE. 83 

In the later prophets Is 9 : 6, Mic 5 : 2, this doctrine 
comes forth more clearly, and in the N T is fully revealed. 
So also the Holy Spirit is spoken of more and more dis- 
tinctly along in the O T on to the N T, where his person- 
ality and work are made manifest. Gen 1 : 2, 6 : 3, Ps 
51: 11. 

So also of Christ. The first notice Gen 3 : 15, is come 
to us in mysterious terms. And the first act of worship 
Gen 4: 4, Heb 11 : 4, was typical of Abel's faith in that 
promise. 

In the person and worship of Enoch Jude 14, Noah I 
Pet 3 : 20, Melchisedec Heb 5 : 6, and Job 19 : 25, there 
was much both typical and predictive. Still more in Abra- 
ham and his descendants Gen 12 : 3, 26 : 4, 49 : 10. 

Under the following dispensation, other typical acts, per- 
sons, places and things were instituted, and the design of 
all made known through Moses. 

Between Samuel and Malachi, a succession of seers, 
arose, gradually setting forth the Messiah, also the out- 
pouring of the Spirit. Joel 2 : 28, Is 53, 61, alluded to 
I Pet 1 : 11. 

While the prophets do not go beyond what was in the 
first promise, in detail and clearness the progress is marked ; 
and the gospel also in this respect, is as far beyond the 
prophets as they are beyond the law. 

It is noticeable also, how revelation spreads equally in 
the prophetic as in the doctrinal portious. The light that 
illumes the living spring or harvest field of truth, shows 
with equal clearness the path to it. The law gives precept 
clearer than previous times, and the prophets are between 
it and the gospel. They preach personal holiness rather 
than ceremonial purity, and less about temporal promises. 
The law speaks in tones of authority, and in places, with 
seeming severity. In the prophets, there is a softened and 
more attractive feature. Hues from a distant, coming glory, 
have fallen on its features, illuminating them into its own 
image. While the law says " Thou shalt love the Lord 
* * with all thy heart," (which nothing could exceed), in 



84 THE BIBLE— GRADUAL AND PROGRESSIVE. 

the prophets, this first commandment is so expounded and 
enforced, as to become more luminous and practical. 

The Psalms again, are a great aid to piety, and addition 
to legal worship, which contains no specific provision for 
devotion. Herein the Shepherd king and Sweet 
Psalmist of Israel (especially), magnifies God's law and 
makes Jehovah's praise glorious. 

If the reader will compare the Pent with the prophets 
on repentance Deut 80 : 1-6, Is 57 : 15, 16 ; or words 
of both on the relation between the Jews, or world gen- 
erally and him who was to enlighten both ; or notice the 
increasing clearness Jer 81 : 31-4, of the horizon of 
truth a3 the dawn approached, he will see the progressive 
development of revelation. In this consistency and prog- 
ress, we see proofs of the One as Butler says, who is delib- 
erate in all his operations, whether in the seasons, pro- 
vidence, or disclosing of his will. 

This suggests the importance of studying the Scriptures 
in the order the Spirit has given them. The chronological 
order is essential, not only to the explanation of the parts, 
but to consistent views of the divine character and plans. 

This order of development is sometimes spoken of as the 
Adamic, Patriarchal, Mosaic and gospel dispensa- 
tions ; (dispensation meaning way in which God deals with 
men.) 

The first lasted during man's innocency. The second, 
2500 yrs, from Gen 3 —Ex 20 — the giving of the law, 
called patriarchal (from pater father and archa chief), 
because the head of a family was governor and teacher, as 
Adam and Abraham. They were the custodians of the 
divine will, guardians of prophecy, and some more parti- 
cularly, as Melchizedek Heb 7, types of the Son of God. 

The covenant with Israel through Moses lasted 1500 yrs, 
and abounds in typical persons, places and things. God's 
people were, in their institutions and history, a type 
of Messiah and his church Lev 16 : 21, Hebs and 
I Cor 10. 

The gospel dispensation (the principles of which are in 



THE BIBLE— UNITY OF. 85 

the previous economies), is founded on the teachings, works 
and passion of our Lord. The gospels are of primary 
importance, as being the seed plot and first stamina of the 
new dispensation. And they have a like relation as Wesley 
says, to the Acts, as it bears to the letters. In the Acts, 
we have the " good seed " springing forth after Pentecost ; 
in the letters, the further progress and enforcing of the 
doctrines ; Revelation outlines in obscure, symbolic 
words, the truth in its struggles with error — Satan and the 
world, to the end of time. 

While we look for no further written revelation, there 
seem to be as Boyle says, passages whose full meaning is 
not yet known, reserved to quell some future heresy, or 
resolve some unformed doubt, or confound some error, or 
prove by fresh evidence that the Bible is from God. It is 
like the ocean, beautifully clear, but immeasurably pro- 
found. There is therefore no definable limit to our 
researches therein * 

Popery is the standing illustration of the abuse of this, 
pleading for the development of truth out of Scripture, 
and also in the church. The blessedness of those who die 
in the Lord, is the germ of their saint worship. Christ's 
presence in the supper, leads to adoration of the host, the 
angel's salutation, to the worship of the Virgin — " Mariola- 
try." The gradual unfolding of revelation is one thing, an 
accretion which overlays the truth is another. That is the 
use, this the a6-use. 

Sec 4 Unity of the Bible 

The Bible has this requisite of a great book — unity of 
design from first to last. 

In its forty writers and 4100 yrs of maturing, its endless 
variety of style and matter — now history, then song, argu- 
ment or dialogue ; biography, prophecy, letters, there is no 
contradiction. Deeper down than these causes of variety, 

* The ocean like this book, may never be sounded by man. 
Scientists think it may be 8 or 9 m deep. The deepest soundings 
(near New Guinea), are 26,400 ft. 



86 THE BIBLE— UNITY OF. 

is found the secret of this agreement — the superhuman 
care of One who is infinite in power and wisdom. "As in 
the building of Solomon's temple no sound was heard, but 
every part was prepared and fitted in forest and quarry for 
its place, suggesting one presiding genius * * the work- 
men building wiser than they knew ; * * so this book was 
built in the thought of God, before one of its parts was put 
in the Canon." Inf Prfs. 

Look at it in its moral purpose. It is the story of beings 
in relation to God, first as man, then a family, then a 
nation, then as a church. Other revelations as the Shastras 
(rel books of the Hindoos), dwell on the origin of the uni- 
verse ; or the Koran, on the physical theory of the future 
life, or topics which Christians cannot imagine to be of 
practical importance ; as also the Talmuds, legends of the 
Romish church, visions of Swedenborg and Book of Mor- 
mon.* The Scriptures contain no cosmogony, mythology, 
metaphysics, no marvels, which are not moral. They have no 
ideal which is not a reality. In all their diversity, their one 
aim is to knit together the broken relations between God 
and man, man and man, to reclaim and sanctify us. 

* Mormon, the last of a pretended line of Heb prophets among 
a race of Israelites, descendants of Joseph, said to have come from 
Jerusalem to America about 600 B C, * * * is said to have 
written the Book of Mormon. But the author was Solomon 
Spalding (from 1761-181G), who had been a clergyman. Joseph 
Smith obtained this book and claimed it as a revelation from God 
to himself, and used it as text and authority for this new sect. 
Webs Un Dictionary. 

In 1827, Smith professed to have a revelation, and be guided to 
where the truth was to be discovered— near Palmyra, N. Y, written 
on plates of gold. In 1830 he published this book — Spalding's, 
written as a romance, in Scripture style, which Smith altered. 
Smith, with one Sydney Rigdon, agreed to palm off this fraud on 
mankind. * * * June 27, 1844, Smith was lynched at Nauvoo His 
by 200 men, while trying to escape out of prison, pierced by 14 balls. 
Rev Selah Brown, Gos in All Lds. 

The ab is added as a sample of the evidences etc, on which all 
faiths not Christian, rest. 

No Mormon can sing in spirit and truth 

" How firm a foundation ! " 



THE BIBLE— UNITY OF. 87 

Again, unity is noticeable in the doctrines taught and 
believed by the good, in every dispensation. Religion sub- 
jective, has ever been faith and obedience — " obedience of 
faith," toward God. And as a system objective, it has 
never changed. 

From the beginning, man has believed in the unity of 
God, the creation, providence, a divine law, the fall, atone- 
ment, duty and efficacy of prayer, help of the Spirit, 
need of holiness. 

Once more, the law and gospel so dissimilar at first 
sight, prove to be but one complete system (as will appear 
in following chs.) As both moral and experimental evi- 
dences are involved in this connexion, so also, it is the one 
who has had the vail taken from the heart, who will be 
most impressed with this truth. 

This unity includes teachings beyond our ken. It alludes 
to God's designs in providence, predicts the issue of the 
conflict between truth and error, analyses man's motives 
and acts, points out the cause of his misery, and the cure; 
subjects which the wisest in every age have tried in vain to 
solve. Though a series of different revelations, the series is 
one and indivisible. 

1 Doctrines brought to light in the New, depend for 
proofs and illustrations, on the O T. The truth under the 
first dispensations was more elementary and figurative (as in 
the education of childhood), in order to prepare for the reve- 
lation of Jesus Christ. So the heathen generally, get a 
clearer idea of the attributes of God and personal holiness 
from the Old than the N T, as is suggested Pt II. c I. Sec 1. 

2 " Hence an important test of truth, and relative value 
of truth. If it be said for example, the sacrifice and 
priesthood of Christ are not revealed in the gospel, or 
are subordinate truths, we look to the law; and if it be 
said, in the gospel there is no priesthood or sacrifice, then 
we have in the law observances without reference or 
meaning — the altar, blood, holy place, propitiatory — types 
of nothing ! * * * " The gospel is the end of the law. 
" Revelation is a consistent whole." 



88 THE BIBLE— NOT SYSTEMATIC. 

Sec 5 Not Systematic 

It is both noticeable and instructive, that divine truth 
has not come to us in systematic form. Revelation is not 
a compend of doctrine and duty, of morals and religion 
made ready to hand ; the more noticeable, as in false re- 
ligions the description of the " faith " is precise, and with di- 
rections about observances of little or no value. 

And this is natural. IntheOT the earlier, and much of the 
later portions, is historical. Moral truth transpires through 
narrative, and that fragmentary and concise. God had 
been dealing with man 2500 yrs before he gave the LAW. 
What he had revealed or how, cannot be known fully from 
the record. This suggests that there may have been more of 
revelation than we have an idea of. Indeed, a large part 
of the Bible seems to be not the disclosure, so much as 
embodiment of truth already known. 

So of the N T. It does not contain regular elementary- 
instruction or articles of faith. The gospels are histori- 
cal, and imply and suggest the truth, not systematize it. 

Religion is subjective or objective — a system of holy 
doctrine or active principles. The first is truth, the second 
piety. In Scripture, both are taught us through example 
and incidental illustrations. 

Exs. The divine perfections are revealed, not defined or men- 
tioned even, but through works, or in connection with a practical end. 

The principles of God's government are illustrated in his dealings 
with man. He judges according to every man's work Deut 10 : 17. 
He hates the wicked and loves the righteous. Ps 11 : 5, 146: 8. 

Thus, we see scoffing and infidelity in the antediluvians Jude 14, 
15, envy in Joseph's brethren and Cain Gen 4, 37. 

Inconsistency in Ahithophel, the friend and traitor II Sam 16 : 15, 
faith in Christ, but fear of confessing Jno 12: 42, in "the rulers." 

Self deceit in David and Balaam II Sam 12, Numb 22. 

In the virtues, we have faith illustrated in Abraham, Patience in 
Job, Meekness in Moses, decision in Joshua, patriotism in Nehe- 
miah, friendship in Jonathan ; pattern for mothers in Hannah ; in 
Samuel, Josiah and Timothy, to children ; in Joseph and Daniel, to 
young men. 

To make the lesson complete, we must trace the evidence 



THE BIBLE— NOT SYSTEMATIC. 89 

of the weakness of the best, as Abraham, Job, Moses, at 
their strongest points ; the first failed through fear Gen 20, 
the second through impatience Job 3 : 1, the last through 
irritability Deut 32 : 51. And it will impress us the more 
deeply, to know that man's power to overcome the world, 
may not be above his weakest point. 

It is only in the life of him who knew no sin— Jesus, 
that we find an all perfect example for us in duty and suf- 
fering. It is this presence in the Bible, of men of like 
passions, that brings it home to our bosoms and business. 
There is a sense of the human as well as divine, which meets 
us at every turn. " We feel as we look, that it has a power 
or charm which, like the eye of a good portrait, is fixed on 
us turn where we will." 

What a requisite in a revelation for all nations and ages ! 
If articles of faith or minute rules of practice (as in the 
Koran, which insists on prayer at sunrise and sunset), had 
been given, they must have been retained fore { ver, and with 
them the heresies and errors they were meant to condemn. 

And if such a summary had been given, Christians 
would have stored their memory with the ivords of the 
Creed, without searching the Scriptures. There would be 
no tax on reason, demand for investigation, excitement of 
feeling, or improvement of heart. The Creed being the 
faith itself, would be regarded with a sort of indolent ven- 
eration, as in China and India for example. It is only 
when the mind is waked up, quickened in the pursuit of 
knowledge, that it impresses rightly. One has likened the 
Bible to a field wherein is the soil and seeds of precious 
things, but where nothing is perfected without knowledge 
and industry. 

" I find in this book says Cecil, something which says, I 
stand alone, am not of your mind. The wise can never 
exhaust my treasures. I condescend to the ignorant. 
Leave me as I am, but study me well." * * * As it is — 
truth being scattered throughout the Word, we learn to 
think of doctrine in connection w T ith duty, and duty in con- 
nection with the principles by which enforced. 



90 THE BIBLE— NOT SYSTEMATIC. 

These facts rebuke the Romish church, which fosters 
aversion to the searching of the Scriptures, and encour- 
ages indolent submission to what is prepared to hand by a 
superior, as though " ignorance is the mother of devotion/' 
as is charged to her. 

Obs. What the U. S. and England are socially and morally, is 
due mostly to an opoi Bible. In Koine for ex, where the light of 
Christ's vicar is supposed to shine in his strength — at his best, the 
people, especially female-, are ignorant and superstitious. She may 
be said to take away the key of knowledge, and " shut the king- 
dom of heaven against men." 

While the cardinal virtues — faith, hope, love, are of first 
importance, and one may become holy and useful, even with- 
out a systematic knowledge of the Oracles of God, he would 
be more so with such advantages. Ignorance and sin are 
inexcusable, two things God has no use for. Systematic 
divinity is, perhaps, the last perfection of knowledge, though 
not necessarily of character. While religion is founded in 
knowledge, it is not of the head only. We are admonished 
to search the Scriptures devotion ally, with desire to learn 
the whole will of our Father. They are so handed down, 
that every one may find what he seeks, whether the eye be 
single or evil. Hence they are used by the devil even, to de- 
ceive some and tempt others I Kgs 22 : 22, Matt 4. It is 
necessary to a symmetrical character that not only the 
sense of some portions (as most content themselves with), 
be studied, but the mind of the Spirit through his differ- 
ent dispensations, or Revelation as a whole. And more 
is suggested than expressed. 

While systematic treatises are useful in defining and pre- 
serving the unity of the faith, they are, unlike the books 
of the Bible, wanting in example, feeling, power; in 
patterns of holiness, touches of nature, etc. Remember 
therefore, that the divine means for perfecting our spiritual 
manhood is that book which abounds in examples of faitli 
and works, giving forth tones, looks and words, at once 
human and divine, and ever new — the Bible. 

Here the fair tree of knowledge grows, 
And yields a free repast. Anne Steele. 



PART II. 

INDUCTIVE STUDY, 

CHAPTER I. 

INTEEPEETATION. 

Sec 1 Necessity of Care in Studying the Scrip- 
tures 

Man can weary himself in worldly affairs, but to search the 

Scriptures is a wearisome task. Locke. 

" But little profit can come of reading the Word cursorily. " 
The meaning and relation of tropical and literal, is the same as 

the figurative and grammatical sense of the sacred writings. Marsh, 

Lects. 

A KNOWLEDGE of the writers, their employment, 
character, aim ; the time, place, circumstances, per- 
sons addressed etc, is necessary in order to read the 
Bible aright, as such things had much to do with the ideas 
and language. 

They were written by scholars as Moses and Paul ; war- 
riors, kings and poets, as David and Solomon ; priests as 
Ezra, prophets as Isaiah, herdsmen as Amos ; statesmen as 
Daniel, fishermen, and " unlearned," as Peter and John. 

They were written in dead languages, for all nations and 
both worlds. 

Moses lived 400 years before the siege of Troy, 900 before 
the ancient sages — Thales, Pythagoras and Confucius. 
John, 1500 after Moses. 

They were composed in Asia, sands of Arabia, deserts 
of Judea ; porches of the temple, schools of the prophets at 
Jericho and Bethel, palaces of Babylon, banks of the Che- 
bar ; in Europe, Asia Minor, the sea. 

91 



92 CAKE IN STUDYING THE SCRIPTURES. 

Moses frames laws, others write history, David psalms, 
Solomon proverbs, Isaiah prophecies, the evangelists bio- 
graphy, the apostles letters. 

Books and portions of books, as Isaiah and Nahum, are 
about the gentiles, others to the Jews. Matt is to Jews, 
Luke to Greeks and Romans ; while Roms is in part to the 
self-righteous, James to the formal Christian. 

The state of man since the fall, is such that he cannot 
understand spiritual things abstractly in words, but through 
natural objects. God having stamped his image on ma- 
terial things, uses them as symbols, to lead the idea, in a 
childhood state, to spiritual things — " the visible world 
being a dial plate of the invisible. " To the spiritual mind, 
the seen and unseen are so related as to be as one — nature 
leading thus to nature's God. 

Hence it is, that the figures of Holy Writ have come to 
us as the offspring of good taste and sound piety. 

Most words in the beginning of the race, were chosen 
from analogy of material to spiritual things. 

Exs. Spirit meant in its derivation, breath. The mind is said to 
see truth. To reflect was literally, to bend back ; now, look around 
our thoughts. Attention is a mental state, analogous to stretching 
the eye to see a distant object. 

And such language makes the idea more vivid. "It 
charms the imagination, instructs the judgment, while it 
impresses memory and interests the heart." 

1 Human affections and actions are ascribed to God. 

Exs. He is spoken of as having hands, eyes and feet ; as our 
Father, — the Creator and supporter of life. Gen 6, "It repented 
the Lord that he made man " — as having no longer pleasure in him. 
Jer 7 : 13, " I spake * * rising up early "i e, to express his in- 
terest in them. 

As in the above e g, " hand " is suggestive of God's infi- 
nite power, so the figure is not beyond, but far short of the 
reality in Scripture. When the church is called the 
bride of Christ, and earthly kingdoms figures of Christ's 
kingdom, they are but faint images of the things pre- 
figured. 



CARE IN STUDYING THE SCRIPTURES. 93 

2 The figures are often used in different senses. 

Exs. God is said to repent and turn from the evil threatened. 
Again, he is not a man that he should repent. The first, meaning 
that he changes when sinners turn, and the second, that there is no 
fickleness in him. Again, the same word in Hebrew — barak, means 
bless and curse. This word originally meant " bend the knee," and 
the act was equally appropriate in asking favor for others, or de- 
nouncing them. 

3 The Jews, their customs, religion etc, are suggestive of 
spiritual truths. 

Ex. Holiness (for which the heathen had no word, in the 
Christian sense), was taught by the division of animals into clean and 
unclean. From the first, one was chosen without spot or blemish. 
One tribe chosen from the rest was to offer it. Both the victim and 
priest were washed in pure water. But neither priest, people nor 
sacrifice, were worthy to come before God, so the offering must be 
made without the holy place. The idea of his holiness was thus sug- 
gested ; and moral purity under the law, to mean purification for 
sacred uses. But under the gospel, inward holiness. 

The demerit of sin and atonement, were from equally sig- 
nificant rites. The blood — " the life " of the sacrifice, was 
sprinkled on the mercy seat and toward the holy place. 
While the people prayed without, they saw the volume of 
smoke ascending from the victim burning in their stead. 
How must this have suggested that God's justice is a 
consuming fire, and that their souls escaped only through 
vicarious atonement ! The ideas were intended to be con- 
tinued through all time. 

The priests again, were clothed in white and royal ap- 
parel, prefiguring the purity and dignity of Christians and 
the redeemed. 

4 The whole Jewish history was typical, suggestive of 
spiritual things. 

Exs. Men are the " slaves " of sin, their road through a " desert." 
They cross the " Jordan" of death, enter the " rest ,? that remains, 
have their " forerunner," "prophet," " priest," who is also, after 
Saul's day, called "king." 

Many words in the N T are used in a new sense, un- 
known to the Greeks. 



94 TROPICAL WORDS, ALLEGORY, TYPE, SYMBOL. 

Exs. Humility meant in classic Greek, mean spiritedness. The 
Greeks had no virtue under this name, and Cicero calls it a blemish. 
Grace (as unmerited favor), justification by faith, God as holy and 
merciful, faith in justifying and sanctifying, are all used in the gos- 
pel with a peculiar meaning. Virtue ( Gr arctas II Pet 1:5), meant 
courage in war. With the new religion, came to us a new or puri- 
fied language — The advent of Jesus gave man a new lexicography, 
like as the Holy Spirit gives (with a new, clean heart), a new 
Bible. 

All languages exhibit changes. Calamity meant loss of 
standing corn (Gr calamos stalk, corn,) Sycophant (Gr 
sukophantos), meant fig informer, now, flatterer. As man 
rises in intelligence and piety, the meaning of words inten- 
sifies, becoming more spiritual and abstract. 

Sec 2 Tropical Words, Allegory, Type, Symbol. 

As Scripture abounds in analogical words and teach- 
ings, it may help the reader to classify and define them 
according to the rules of grammar, adding exs. 

When a word, usage has applied to one thing is trans- 
ferred to another, there is a trope (Gr tirepo, turn), and the 
expression is figurative. If the first signification should be 
disused, the tropical becomes the right one. The Heb " to 
bless " e g, being no longer used in its original sense, the 
tropical becomes the right one. 

Metaphor is founded on resemblance between two ob- 
jects ; as " Judah is a lion's whelp " Gen 49. " I am the 
true vine" John 15. 

Synec'doche is putting a part for the whole, or whole 
for a part ; or where there is no resemblance, but a connec- 
tion simply; as " There shall not a hoof be left" Ex 10: 
26. I Cor 11 : 27, cap is put for thing contained. 

Meton'ymy is where cause is put for effect, or sign for 
thing signified — one thing for another ; and where also the 
connection is only in the mind ; as " They have Moses and 
the prophets" — their writings. "The blood * * cleanseth 
us from all sin "—merit of Christ's sufferings. 

The above refer to words or single expressions. The 



TEOPICAL WORDS, ALLEGORY, TYPE, SYMBOL. 95 

following refer to several words — a subject, story or dis- 
course — 

Allegory is story or narrative, teaching a moral lesson. 
It is to narrative what trope is to single words, adding to 
the literal, a spiritual sense. 

Exs. Jotham's Jud 9, II Kgs 14, thistle and cedar, the vine Ps 
80, the vineyard Is 5, prodigal son Luke 15. 

When the allegory is in the style of history, of things 
that have or may have been, it is called parable. 

The above are parables. The parables of Jesus are purer 
than those of the O T. Jesus' teachings abound in parable. 
There are eight in Matt 13. Some, as that of the " Good 
Shepherd " John* 10, are allegory. 

When of things that could not have happened, it is fable. 
Jotham's, and Jehoash's to Amaziah, are both parable and 
fable. Thus we see the better sort of fable is parable, both 
pointing a moral * 

When the allegory is abstruse, it is called riddle, as 
Samson's. 

Type. Gr tupos mark, print, caused by blows. Hence 
pattern, example, model after which a person or thing is to 
be made. A type is agreement between two persons or 
things, and future. Type becomes antitype when fulfilled. 
Adam, Abraham, Moses, David, ark, tabernacle ; holy 
place, passover, scape goat, pillar of cloud, were types of 
Christ and " copies of things in the heavens." Type has 
its representation in a person or thing, action or object, as 
allegory has in words. 

Symbol (Gr sum-ballo to cast, throw together), is a sign 
of something moral or spiritual, from natural objects, an 
emblem. 

Exs. Baptism and the Lord's supper are symbols of regeneration, 
and of the body and blood of Christ. The symbol relates to some- 
thing past or at hand. Some things are both symbol and type, as 
the passover and supper. They prefigure and commemorate also. 

As the Scriptures come to us in dead languages, are in 
* iEsop's Fables is a precious vol of uninspired pars. 



9(3 ON SEARCHING THE SCRIPTURES. 

a degree analogical and figurative, their truths and pre- 
cepts such as reason and experience are little conversant 
with ; so, much research external and internal must be 
brought to bear upon them. — A little learning herein, may 
prove a dangerous thing to the Christian, as well as to the 
" ignorant and unsteadfast " II Pet 3 : 16. 

The subjoined extract from a spiritual writer is sugges- 
tive. — The differences in the seeing capacity and views of 
the Bible among its readers, may be illustrated by the 
different views one sees in climbing a high mountain. At 
the foot, he has a limited view, true so far as it reaches. 
As he climbs higher, the range is more widespread. On 
the top, the landscape in variety and grandeur, spreads 
away before his face, making an impression never to be 
forgotten, — a perfect view, bounded and limited only by his 
powers of seeing and comprehension. 

Thus we must come by the knowledge of the Word. 
And while different views may be explained by different 
stand points, the inference is, that our view may not be the 
only right or complete view of the truth. IT. W. S. 

Sec 3 On Searching the Scriptures 

" Open thou mine eyes, that I may behold wondrous things out 
of thy law" Pd 119: 18. 

" If thou seek her as silver and search for her as for hid treasures, 
then shall thou * * * find the knowledge of God " Prov 2 : 4. 

'' The meek will he guide in judgment * * * and teach his way " 
Ps 25 : 9. 

" When lie the Spirit of truth is come, he shall guide you into 
all the truth." Jesus, John 16 : 13. 

Come Holy Ghost, for moved by thee, 

The prophets wrote and spoke, 
Unlock the truth, thyself the key ; 

Unseal the sacred book. C Wesley. 

* * * In divine things therefore, it is necessary to love them in 
order to know them, and we enter into truth only through charity. 
Pascal. 

He who has not believed will not experience, and he who has not 
experienced, cannot know. Anselm. 



ON SEAKCHING THE SCRIPTUKES. 97 

The theologian must believe the doctrine which he studies. With- 
out faith, he cannot know the truth. Tholuck. 

An inward interest in theology is needful for a Biblical inter- 
preter. * * * * The truth will not be rightly comprehended unless 
the Spirit himself be the interpreter — the angelus interpres. Hagen- 

BACH. 

Pectus est quodfacit theologum. Neander's motto. 

The above from best authors, inspired and uninspired, 
suggest both the spirit and means whereby we are to search 
the Scriptures. 

It is believed as Stalker says, that Jesus was a diligent 
student of the Scriptures — the Heb (then only a written 
language), and Sept. These he mastered in the letter and 
spirit, if not memorized also, himself being the end and 
expounder of the law. Deuteronomy, Psalms and Isaiah 
it seems, were favorites, as he oftenest quotes them. The 
Word he committed, for weapons offensive and defensive ; 
also for his own inspiration and guidance. 

In the walks and groves of the O T, our Lord met and 
communed with kindred spirits — Enoch, Abraham, Joshua, 
David, Jeremiah, Daniel, in some sense as with Moses and 
Elijah, in his transfiguration on the mount. Imago Christi. 

If our Savior must come by his infinite understanding 
of the law of God through study (even of a dead lan- 
guage), it suggests an impressive lesson for our imitation. 
And one of the secrets of our Teacher's wonderful wisdom 
and power was, the law of his God was in his heart — he 
had searched the Scriptures. 

While it is the Spirit of truth we are dependent on to 
enlighten us therein, a reverential attention and desire 
after it, is necessary. Although this may not be a law of 
interpretation, it is essential to the application of all rules. 
To appreciate poetry, there must be a poetic taste. Profi- 
ciency in philosophy requires a love of that science. This 
principle need not be questioned in application to the 
Bible. 

Men need divine teaching * * * because without it, they 
will not and cannot know divine truth. 



98 ON SEARCHING THE SCRIPTURES. 

When Christ came, the light shone "in the darkness 
and the darkness apprehended it not." 

"A dark pall enveloped the nations in its benighted shadows. 
Reason shed a faint glimmering on the minds of men, 
Like the cold, inefficient shining of a distant star." 

Unholy affection had surrounded the mental eye with the 
opposite of clear M dry light," impairing the organ itself. 
Blindness of mind produced ignorance, and alienation from 
God was the effect of an understanding darkened Epii 4 : 
18. Christians are all taught of the Lord. " If any of 
you lacketh wisdom, let him ask of God * * * and it shall 
be given him." Jas 1 : 5. Childlike docility and a prayerful 
spirit, are keys to unlock the truth. Bene orasse est bene 
studuisse — to pray well is to have studied well, though an 
aphorism of Luther, is really of God. 

The church holds that God does not reveal doctrines not 
in the Scriptures. He makes us wise up to what is writ- 
ten, not beyond Luke 24 : 45. What then is found con- 
trary, or in addition to the Word, or without it, may be 
ascribed to the spirit of error, or ourselves. But the 

11 New beauties 
And still increasing light' ' 

therein, which the growing Christian finds, may it be the 
experience of both writer and reader ! Amen. 

O may the gracious words divine, 

Subject of all my converse be ! 
So will the Lord his follower join, 

And walk and talk himself with me. 

C Wesley. 

Obs. 1 Even where revelations were received through those set 
above, over the conscience, who might not intentionally deceive, the 
inquirer at oracles and divination was left in as much doubt, as the 
other was ignorant of th^ " secrets of fate." The privileged ones 
as kings and nobility, favored with responses, brought gifts and 
sacrifices, and could have access only at intervals, as once a month 
or year. 

2 How favored is the humblest Christian (in the light of the R 



SENSE OF THE WORDS. 99 

V), above the most enlightened heathen! Having not those " cun- 
ningly devised fables," but the " living oracles " of God, as clearly 
shown, he may know what is the mind of the Spirit, every one for 
himself. For it is Jesus our oracle, priest and prophet, who speaks 
to us through the Word. That Word as Phoebe Palmer says, " is 
the voice of God to us." 

As in Scripture there is no ideal that is not also a reality, so 
every one may find to satisfaction, his idea of perfection of character 
(including examples of greatest wickedness), — of goodness, gieat- 
ness etc, divine and human, in the active and passive virtues. But 
all merely human ideals pass away as stars at sunrise, when the open- 
ing eye of faith, learns to read the life and character of Jesus, as 
sketched in the gospel. 



CHAPTER II. 
EULES OF INTEEPRETATION. 

Sec 1 Sense of the Words. 

Grammatical analysis and rules of exegesis, lead to the same 
views, as the theologians who bring to the study of the Scriptures, 
strong sense and piety Tholuck. 

The controversies have led to the conclusion that the protestant 
views of the sacred text, are the correct ones Winer. 

The most illiterate, if he can read his Bible, may not only 
become wise unto salvation, but be able to refute every argument 
against his religion Bp Horsley. 

WHETHEE the words be literal or figurative, the 
first rule is to find the sense. As the authors 
wrote to be understood, we are to explain by 
the usus loquendi — language of common life. 

Exs. "None doeth good" ie by nature. " All flesh had cor- 
rupted his way," is the same thought in other words. 

The teachings of the Bible — being and perfections of 
God, our sin and misery, Christ's redemption — all the 
doctrines, are stated in words equally plain. If language 
have meaning, these truths need not be misunderstood. 

And yet this rule is violated by some — 



100 SENSE OF THE WORDS. 

Ex. Origen in Abraham's second marriage, finding Keturah 
means "sweet odor,'' and this applicable to such as have the fra- 
grance of piety in their lives, concluded that Abraham became very 
holy in old age. 

A kindred error changes Bible history into fable, and the 
works of Christ, to common occurrences mystically related. 
On this principle, the Word may mean nothing definite, or 
anything fancy or imagination may give it. 

Yet there are peculiarities in the originals. Our trans- 
lation being quite literal, often gives the idioms of the 
Heb— 

Exs. The Jews often used a qualifying thought, not by an adjec- 
tive but noun, noticeable in the Heb Greek of the N T also. " Your 
work of faith, labor of love and patience of hope," means your 
believing work, loving labor and hopeful patience. "Spirit of 
promise " — promised Spirit. 

The Hebrews called a person having a quality good or 
bad, the son or child of it. 

Exs. Eli's sons I Sam 2: 12, are "sons of Belial." "Son of 
peace " Luke 10: 6, means one friendly to Christ or his gospel 
See Eph 6 : 5-8. 

Their mode of comparison may be illustrated Luke 14: 
26, where "hate" means Matt 10: 37, to love less. So 
Rom 9 : 13, Jacob and Esau. 

Names of parents are given to their posterity. 

Exs. Gen 9 : 25, Cursed be Canaan — his posterity. Melchizedec, 
Abimelech and the Syrophoenician woman were Canaanites, and not 
cursed. 

Son is used for descendant. 

Ex-. The priests are called sons of Levi. Mephibosheth is the 
son of Saul, though of Jonathan. Son is used for any descendant, 
as father is for any ancestor I Chron 1. 

Brother is similarly used. Gen 14: 16, Abraham is Lot's brother, 
though uncle. Jair is the son of Manasseh, because his grandfather 
had married a daughter of one of the heads of that tribe. * " Mary 

* Numb 32 : 41, I Chron 2 : 21, 22. 



SENSE OF THE WOKDS. 101 

is thought to have descended from David in this way ; so that our 
Lokd was David's son on the maternal side also." 

There are other peculiarities. 

Exs. In numbers, ten often means several Gen 31: 7, Dan 1 : 20. 
Forty means many. Persepolis is called "city of forty towers" in 
Eastern parlance, though it had more. 7 and 70 mean a large, 
complete No. Pkov 26 : 16, 25. Ps 119, " Seven times a day do 
I praise thee. " " Seven other spirits" Matt 12 : 45 — an indefinite 
or perfect number. 

Sometimes a round for a definite number is used. 

Exs. 24000 Numb 25: 9, is 23000 I Cor 10 : 8. Jud 11 : 26, 3.0 
yrs is for 293. Compare Jud 20 : 35, 46. 

Different persons have often the same name. Pharaoh (ruler, from 
Phre sun ) was the name of the Egyptian kings till the invasion by 
Persia 525, as Ptolemy was after Alexander. Abimelech (my 
father king), of the Philistines. A gag of the Amalekites, Ben- 
hadad (son of the sun), name of the kings of Damascus. Augustus 
was the title of the Roman emperors. The one Luke 2:1, was the 
second (reckoning Julius Csesar as the first.) Tiberius was emperor 
when Christ was crucified. The one Paul appealed to Acts 25 : 
21 ('' the Augustus " marg), was Nero. Domitian 81 A D, was the 
last, and last of the "12 Caesars " also. 

Herod the Gt was king when Christ was born. He was 
notorious for his jealousy and cruelty. The half of his 
kingdom (including Judea and Samaria), was given to his 
son Archelaus. Most of Galilee was given to his son 
Herod the Tetrarch Luke 3:1; other parts of Syria and 
Galilee to his third son Philip Herod. It was Herod the 
Tet who beheaded John, and mocked our Lord in his trial. 

He married the daughter of Aretas, but dismissed her 
on becoming enamored with Herodias, his niece and brother 
Philip's wife, whom he married. After the murder of John 
at the instigation of Herodias, he went to Rome to be made 
king. He was there accused before Caligula by Herod 
Agrippa her own brother, and banished with her, to Lyons 
in Gaul abt 39. Afterwards, attempting to regain his place, 
was banished to Spain and died. 

The dominions of Herod and Philip were given to the 



102 CONNECTION. 

brother of Herodias — Herod Agrippa, called Herod in 
Scripture. Herod came by all Palestine, which had be- 
longed to his grandfather Herod the Gt. He killed James 
the brother of John, was struck by the angel and eaten of 
worms at Cresarea. His son Herod Agrippa (Agrippa of 
Acts 25, 26), is the one before whom Paul was brought by 
Festus. 

Pilate, who was induced to sentence Jesus, was hated by 
Jews and Samaritans, was accused to Vitellius and sent to 
Rome, and is said to have been banished to Vienna in Gaul, 
and to have committed suicide about 41 Robinson. 

Different persons and places have different names. 

Exs. Jethro is called Hobab- Reuel is thought to be Moses 
wife's grandfather, called father Ex 2: 18. Levi is called Matthew. 
Thomas and Didymus are synonyms, and mean twin. Thaddeus, 
Lebbreus and Judas are for Jude. Sylvanus, Lucas, Timotheus are 
Latin for Silas, Luke, Timothy. 

Abyssinia is Ethiopia, sometimes Cush ; the latter being applied 
generally to Arabia or India; hence probably, Chusistan. Greece 
is Javan and Greece Is 66: 19, Zech 9: 13. Egypt is Ham and Ea- 
hab Ps78: 51, Is 51: 9. 

The Dead Sea is Sea of the Plain, R V Arabah, on which Sodom and 
Gomorrah stood, the East Sea (as E of Jerusalem), and Salt Sea 
II Kgs 14: 25, Gen 14:3. 

The Mediterranean is Sea of the Philistines, the hinder Sea and 
Great Sea Ex 23: 31, Deut 11, Numb 34. 

Gennesaret is Sea of Galilee and Tiberias Matt 4 : 18, John 21 : 1. 

The Holy Land is Canaan, Land of Israel, of Judea, 
Palestine, Land of Shepherds and Land of Promise. 
The rule applying to proper names is important. 

Exs. Ahaziah son of Jehoram II Kgs 8: 29, II Chron 22: 6, 21: 
17, is Azariah and Jehoahaz. Jehoahaz son of Josiah is Johanan 
and Shallum II Kgs 23 : 30, I Chron 3 : 15, Jer 22: 11. 

Jehoiada is Johanan and probably Bnrachias II Chron 24: 20, I 
Chron 6: 9, Matt 23: 35. Uzziah is Azariah; Nathaniel, Bartho- 
lomew. In the above, the meaning is the same or similar. 

Sec 2 Connection. 

As a word often has various meanings sanctioned by 
usage, we must ascertain the sense it has in the connection. 



CONTEXT. 103 

Exs. Thus faith is Gal 1 : 23, found to mean the gospel ; truth or 
faithfulness Rom 3: 3; proof or evidence Acts 17 : 31 ; conscientious 
conviction of duty Rom 14 : 23. And comprehensively, faith means 
the state which receives the truth Heb 11 ; or specifically, repose in 
Jesus' perfect righteousness as in Rom 3 : 28, 8 : 1. 

Flesh means tender, teachable Ezek 11: 19 — "a heart of flesh ;" 
human nature simply, Jxo 1: 14; usually as sinful Rom 8: 5, or the 
ceremonial in religion- the "fair show in the flesh " Gae 6 : 12. 

Blood means one common nature, "made of one blood " Acts 17: 
26. To give the wicked blood to drink, is to put in hand the cup 
of death. "His blood be on us" Matt 27: 25, means the guilt of 
it. In "justified by his blood' ' Rom 5: 9, " cleanse your conscience 
from dead works" Heb 9 : 14, "the blood * * * cleanseth us from 
all sin" I Jxo 1, blood (by metonymy), is for Christ's obedience 
unto death, merit of his blood. 

This rule helps us also, as to whether the words are used 
literally or figuratively. 

Exs. Christians I Pet 2: 5, are called "living stones; "Rom 
13: 12, we are to "put on the armor of light." The "washing" I 
Con 6: 11, is "by the Spirit of our God." "Leave the dead to 
bury their own dead " Matt 8 : 22, means let worldly minds tend to 
their own concerns. 

The connection under rule 2nd, fixes the sense. 
In the use of tropical terms, the writers choose on the 
principle of resemblance. 

Exs. The heavenly bodies, mountains etc, are used to designate 
kingdoms and rulers. Earthquakes, tempests, eclipses — political 
changes. 

Dew, showers, streams &c, spiritual blessings. Light, darkness 
express joy, sorrow, knowledge, ignorance &c. Marriage and adul- 
tery, a covenant with God and its violation. 

Sec 3 Context. 

1 When the words or connection do not satisfy, we ex- 
amine the context, and there find the meaning explained or 
suggested. 

Exs. In Heb 11, faith is defined and then illustrated. "Now 
faith is the assurance of things hoped for, the proving of things not 
seen." The first part refers to future good. Things not seen are 
past, present or future, more and greater than things seen. Exam- 



104 CONTEXT. 

pies are given of each. In Noah, it was persuasion concerning the 
deluge. In Abraham, of the promise to him, his posterity, and of 
Christ. Is there a passage suggesting the difficulty of a good trans- 
lation, or the divine wisdom in giving us a Bible teaching by ex- 
ample and illustrations, like this? 

bubstance (Gr) is a literal rendering and means what stands un- 
der, sustains. In 1 : 3 (A V), it is person, and II Cor 11 : 17, confi- 
dence of boasting. Faith is therefore, as to things hoped for, that 
on which real, substantial confidence may rest. And as to things 
not seen, it is evidence which silences doubt and fear — proof. These 
are the sense, and all this extent is in the original, which no one 
word can express. 

What depth and illumination in the writer does this 
Scripture suggest ! 

Perfection Ps 37 : 37, is synonymous with upright- 
ness, sincerity, goodness — its general meaning in the O T 
In the NT T, " It means 1, a clear, accurate knowledge of 
divine truth ; or 2, possession of all the graces of Christian 
character in a higher or lower degree " Angus. The first 
is its meaning Heb 5 : 14, I Cor 2 : 6, where " full grown " 
is in marg perfect. The 2nd in Jas 1 : 4, where perfect 
is defined as u entire, lacking nothing." In II Pet 1 : 5-7, 
the graces which make the perfect man are enumerated — 
" adding all diligence etc." 

From Gen 48 : 8, 10, we infer that Jacob's blindness was 
partial. 

2 The sense is sometimes fixed by analogous expressions. 

Exs. Covenant Gal 3:17, means promise (to Abraham). In 
Rom 4 : 5, worketh is explained. So in several places in the chap- 
ter, v. 2, it is " justified by works." v 5, it is the opposite of 
"believing on him who justifieth." So in Jas 2 : 14, the faith 
that cannot save is the faith that is in words not deeds, and not 
Abraham's v 23. — " Justified by works " therefore in Paul, means to 
reject Christ, while the " works " in James imply faith in Christ.* 
This truth is taught John 3 : 36 — " He that believeth on the Son 
hath eternal life ; but he that obeyeth not the Son, shall not see 
life." So that as Doddridge observes, saving faith implies unre- 
served obedience. 

For inattention to the connection, some have miscon- 
* Faith li working through love," purifying the heart. 



CONTEXT. 105 

strued the teaching on faith and works in Paul and 
James. 

Under this head Scripture parallelisms may be classed. 
Some as the 1st Psalm, are synonymous and gradational. 

Exs. " Blessed is the man 

That walketh not in the counsel of the wicked, 
Nor standeth in the way of sinners, 
Nor sitteth in the seat of the scornful." 

Walketh means to have casual intercourse. 

Standeth " " intimacy. 

Sitteth " " permanent connection. 

So counsel, way, seat, ungodly, sinners, scornful, mean downward 
steps in sin — a <k toboggan slide." See also Ps 24 : 3, 4, Is 55 : 6, 7. 
Also Ps 132, 135. 

3 Sometimes the sense is suggested by allusions, or 
reasoning of the context. 

Exs. The counsel of Ahithophel is good, and the unjust steward 
wise, only in regard to the end they had in view. 

In Jas 5 : 14, in "The prayer of faith shall save the sick," save 
refers to health v 15, 16. Home founds extreme unction on this, to 
save the soul of the dying. James speaks of one already saved. 

I Kgs 22 : 15, Go up and prosper, Micaiah's answer to 
Ahab, and "Cry aloud for he is a god/' Elijah to Baal's 
prophets, are exs of the ironical, sarcastic in our Bible. 

The Scriptures abound in abrupt transition, and dis- 
tant events as in prophecy, are often in close proximity. 
The conclusion is omitted, premise suppressed, or objection 
answered w T hich is not stated. 

Exs. of all these difficulties may be found in Eoms 3 : 22-4, 
8: 17,18, 9: 6, c 3, 4. 

The context aids in ascertaining whether the language is 
tropical or literal ; also the sense. 

Exs. "He that eateth me, he also shall live because of me" 
John 6 : 57, the Jews misunderstood. Christ had already ex- 
plained as believing — receiving him in his word and Spirit. Cath- 
olics take the words literally, in the Eucharist. 

" Himself shall be saved, * * as through fire " I Cor 3 : 15, is 



106 SCOPE. 

quoted in favor of purgatory. But the context shows that the words, — 
foundation, gold, silver, wood, hay, are all figurative. "Fire," the 
symbol of the Spirtt's purifying, is to prove every man's work — 
teacher and the taught, in the day of judgment. Therefore the fire 
of purgatory must be coeval with the day of judgment. Wesley. 

Obs. Saved as through the fire, suggests that some, 
though built on the teachings of Christ, will be saved with 
little or no reward. 

Sec 4 Scope. 

When the words, connection and context fail to clear 
up the sense, we look to the scope — the design of the book, 
or a section of it. The last rule touches this, and indeed 
all the rules glide into one another. 

Sometimes the scope is mentioned — 

Exs. That man is justified by faith alone, is Paul's conclusion 
Eom 3 : 28. The design of Proverbs is told 1 : 1-4, 6. Of the 
gospels John 20 : 31, and of the Bible Kom 15 : 4, II Tim 3: 
16, 17. 

The purport is sometimes gathered from the occasion on 
which written. 

Ps 90 is thought to have been by Moses when Israel was sent back 
to wander in the wilderness. 

Colossians, Ephesians and Galatians, were written to illus- 
trate the doctrines of the gospel, and refute Judaizing teachers. 
Reference to Acts will explain some parts as c 15, where is found 
the history of what these letters discuss. 

A knowledge of the scope sometimes requires repeated 
study of the book itself. When once this is mastered, it 
will enlighten particular expressions, and illustrate other 
parts of the Bible in a way both instructive and surpris- 
ing— 

" To understand the precept of our Lord Matt 19 : 17 — ' If thou 
wilt enter into life, keep the commandments,' we look to the scope. 
An inquirer proud of his own righteousness, asks what he must do to 
ohtain eternal life, and our Lord refers him to the law, to rebuke 
and humble him." Angus. 

Obs The case of this " ruler" (probably a Pharisee, given also 



COMPARING SCRIPTURE WITH SCRIPTURE. 107 

Mark 10, Luke 18), in connection with the Master's treatment, is 
most instructive and suggestive. — It was at his weak point he failed, 
when Christ applied the test — give up all — self righteousness, 
deadly doings etc, and follow me. For the best elucidation of this 
story see Whedon. 

Thus the subjects of Is 1-39, are usually plain. Chs 51-55, are a con- 
tinuous prophecy. 53-4 speak of the sufferings and work of Messiah. 

Sometimes we do not know whether to interpret by the 
connection or scope of the book — 

Exs. In Luke 15 — the prodigal son, we do not know whether the 
elder and younger son mean the Pharisee and sinner, or Jew and 
gentile. The scope of the context favors the first, while that of the 
book (Luke being to the gentiles), the second. In such case, both 
interpretations are consistent. 

Obs. What wisdom and insight of the heart does our 
Lord show in this parable ! Truly, the Spirit of the 
Lord, of understanding, of counsel and might rested on 
Jesus, to make him of quick understanding in the fear of 
the Lord. Is 11 : 2. 

As the bread multiplied in the Lord's hands, so the 
Word grows exceedingly as we proceed in its study 

" A vast, unfathomable sea, 
Where all our thoughts are drowned." 

By the same rule, we compare Paul and James on justifi- 
cation. In Poms, Paul is proving that by the w T orks of the 
law, we cannot have pardon and peace. James is teaching 
the difference between a dead and living faith. 

Sec 5 Comparing Scripture with Scripture. 

Things spiritual with spiritual I Cor 2 : 13. This is the 
most comprehensive rule, and by this alone we ascertain the 
divine teaching on faith and practice. A Scripture truth 
and duty, is the consistent explanation of ail teaching there 
is on it. It is in revelation as in nature — we examine facts 
and phenomena, then refer to, and classify with similar 
facts, then explain the whole. This is called a general law.* 

* This suggests the importance and use of a Harmony of the 
Gospels. 



108 COMPARING SCRIPTURE WITH SCRIPTURE. 

The mistakes of the Jews are chargeable in part to 
neglect of this rule. 

Exs. " We have heard Is 9 : 7, (said they ), that Christ abideth for- 
ever, and how say est thou that the Son * * must be lifted up?" Is 9, 
Dan 7 : 14, speak of his death (not for himself), and everlasting reign. 

In I Sam and Acts, David is called a man after God's own heart. 
Compared with other places, we gather that it is his kingly, and not 
personal character that is meant. 

Gal 6 : 17, u I bear * * the marks of Jesus." In II Cor 4, 11, 
we find Paul speaks of his sufferings, not the stigmata of the cross. 

Numb 22-24, leave us in doubt as to the character of Balaam. 
Comparison with Peter, tells us covetousness was his snare, and 
Jude classes him with Cain and Korah. 

It is by comparing Scripture with Scripture, differ- 
ent expressions are harmonized. 

Ex. God's offer of 7 yrs famine II Sam 24 : 13, includes the 3 
preceding yrs the famine had been, 21 : 1. In I Chkon 21 : 11, 12, 
is no reference to the past, so 3 yrs is named. 

1 In verbal parallelisms, 1st find the sense the words 
bear in other parts of the author, in other writings of the 
same date, then throughout the Bible. The sense may 
change, and all do not use the same word in the same 
sense. Admit no meaning inconsistent with the context, 
or reasoning of the author. In Roms and Gal e g, 
" works " means performance of legal duties ; In James, obe- 
dience and holiness through faith. So in Jno 1:1, "Word " 
cannot be explained by II Tim 4 : 2. Word in the first 
means the divine nature, in the second, gospel. 

2 Comparison of the facts or doctrines, to get a complete 
view of a truth, is called parellelism of ideas — 

Exs. If we wish to know whether the wine in the holy supper is 
for all, or the priest only, we compare Matt 26: 27 with I Con 11, 
and find that the bread and wine (mentioned six times) are enjoined 
on all Christians alike. 

Again Matt 16: 18, Christ says " Thou art Peter, and on this 
rock I will build my church." I Cor 3:11, tells us u other foundation 
can no man lay " but Christ. Acts 2 : 41, c 10, 15 : 7, we learn that 
Peter's preaching was a means of the first conversions. Augustine and 
Luther say u rock " means Peter's confession. Wesley, that Christ 
probably pointed to himself (the only foundation) when he spoke. 



COMPAKING SCEIPTURE WITH SCRIPTURE. 109 

In parallelisms, the most important rule is to interpret 
what is obscure by what is more clearly stated — 

Exs. Justification by faith alluded to Phil 3 : 9, is explained in 
Roms and Gal. 

The charity I Pet 4: 8, is " brotherly love," and covers a multi- 
tude of sins. Not because it extinguishes them and so justifies, 
but (see Prov 10: 12), because it quenches contention and strife. 

When a passage is explained by the general tenor of the 
Word, it is called the analogy or rule of faith. 

Ex. In Gal 6: 14, I Cor 15: 3-11, Paul speaks of the death 
and resurrection of Christ, then deduces other doctrines from them. 

The analogy of faith is called I Cor 15 : 3, 4, the 
"Scriptures," "the whole law" Gal 5: 14, "mouth of 
all the prophets" Acts 3 : 18. Paul Kom 12 : 6, exhorts 
to expound (prophecy), according to the proportion (anal- 
ogy) of faith. It is the whole tenor of Scripture — the 
result of all the texts on any one doctrine. 

It is thus that philosophy interprets nature. When a prin- 
ciple is established, phenomena seeming to disagree are ex- 
amined, and the one agreeing best with the general law, 
chosen. Such is the connection of nature and revelation. 
And how beautiful is the order, as alluded to by Paul ! — 
" That is not first which is spiritual, but that which is na- 
tural ; then, that which is spiritual " I Cor 15 : 46. 

In Acts 2 : 21, we read " Whosoever shall call on the 
name of the Lord shall be saved." In Matt 7: 21, 
" Not every one that saith unto me Lord, Lord, shall 
enter * * heaven/' Comparing with Rom 10 : 11-14 and 
I Cor 1 : 2, we find that the words (from Joel), imply 
saving faith in Christ. 

In figurative language, similitude in some respects only, 
is sufficient to justify the metaphor. 

Ex. Christ calls his disciples sheep, and the points of compari- 
son are evidently his affection and care for them, and their confi- 
dence and love for the Shepherd. And Christ is called with 
smaller limits, the Lamb, with reference to his character and sacri- 
fice. The analogical portions have, by pushing the analogies too 



110 COMPARING SCRIPTURE WITH SCRIPTURE. 

far, proved a fruitful source of error. Sanctified common sense will 
limit their application. 

To ascertain then the meaning of a Scripture, whether 
the word* be used literally or tropically, we ask What is the 
sense? If they have but one, that is the meaning. If 
several, we ask what is required by the rest of the sen- 
tence ? If 2 or more remain, then, What is required by the 
context? If still more than 1 remain, then What is 
required by the general scope ? If this fail, then What is 
required by other passages ? If more than one may be the 
sense, both are true, and we take the one meeting best the 
conditions. 

Whether the words be literal or figurative, in history or 
prophecy, simple narrative or allegory, the above rules are 
applicable — as applicable as in the common intercourse of 
life. See first of this chap. 

1 Rules are for the difficult, rather than plain portions of 
Scripture. 

2 And we have need to study the Word (in order to 
prove its meaning, which is also one branch of our edu- 
cation and discipline in the school of Christ). 

Revelation is proposed as the text book in our course, 
and it is the Teacher's will that its lessons be mastered. 

Solomon, who next to the Son of David, had perhaps the 
clearest light in divine things — "wiser than all men" I 
Kgs 4 : 31, whose fame attracted the queen of Sheba, and 
" all kings of the earth " 4 : 34, to his court, has spoken 
of the means of getting wisdom. Prov 3: 13-18, he 
breaks out in impassioned tones — 

" Happy is the man who fmdeth wisdom! * * * 
None of the things thou canst desire 
Are to be compared to her." 

Impressed with its importance, he continues to dwell upon 
it c 4, exclaiming 

" Wisdom is the principal thing ! " 

And Jesus, " greater than Solomon," whom the wisdom of 
Solomon personified, on the same subject — his doctrine and 



OPINIONS AND IDEAS. Ill 

the experience, compares it to hid treasures, and the 
" pearl of great price," of more value than the riches 
of all this world. 

So dependent are we in divine things on the motive and 
temper brought to the Oracles of God, and that Spirit 
which 

" Brightened Isaiah's vivid page, 
And breathed in David's hallowed lays," 

that one with few advantages, may find a more Scriptural 
knowledge and experience, than one of much learning but 
feeble piety. 

Apollos was " mighty in the Scriptures/' but Priscilla 
and Aquila who had learned of Paul, "took him unto 
them, and expounded unto him the way of God more 
carefully" Acts 18: 26. 

The interpretation of Scripture is not every sense it 
will bear. It is getting at the mind of the Spirit though 
the writer himself was sometimes ignorant of its fall import. 

No doctrine founded on a single text belongs to the 
analogy of faith. — Theology is the whole meaning of the 
Word, as explained and limited thereby. 



CHAPTER III. 

INTERPRETATION CONTINUED. EXTERNAL HELPS. 

Sec 1 Opinions and Ideas. 

" Every scribe who hath been made a disciple (instructed) to the 
kingdom of heaven, is like a householder who bringeth out of his 
treasures things new and old " Matt 13: 52. 

The Bible resembles a garden, with variety and profusion of fruits 
and flowers * * * But it is only to the pure in heart, that God is 
manifested therein as not to the world. Cecil. 

AS a knowledge of the opinions and ideas preva- 
lent, HISTORY, CHRONOLOGY, NATURAL HISTORY, 
GEOGRAPHY, MANNERS and CUSTOMS of BlBLE 

times, is needful to the intelligent reading of the Book, a 



112 OPINIONS AND IDEAS. 

lesson under each of these topics will be interesting and 
profitable here. 

Before his coming, there was expectation of the Messiah 
among both Jews and gentiles, and his times were spoken 
of as " The world to come," " kingdom of heaven " or 
of God, Heavenly Jerusalem etc. While some, like John, 
Zacharias and Elizabeth, Simeon and Anna, knew about the 
nature of Christ's kingdom, most had erroneous views 
of his person and work, which he and his apostles had to 
meet and correct. Knowledge of the ignorance and pre- 
judices of the people, will therefore, enlighten many things 
in the N T. 

Exs. A proselyte by circumcision or baptism, was said to be 
" bom again." Christ John 3, alludes to this error and corrects it. 

"Bind" and " loose" meant to forbid as unlawful, or allow as 
lawful. 

The Sermon on the mount is more impressive, for know- 
ing that the Pharisees taught that the thoughts are not sinful 
Matt 5 : 28. The Scribes, that the gifts on the altar 
expiated offences v 24. Maimonides, that oaths by heaven 
and earth might be taken collusively — secretly, to defraud 
v34. 

The chief sources of the opinions of the Jews are the 
Targums, Talmuds * and R Simeon of the 2d cy. Simeon 
has written well on Messiah, and illustrates both the faith 
and unbelief of his nation. — The passages in Psalms and 
Isaiah on Messiah, and quoted in the N T, are applied to 
Christ. Yet in him who fulfills them all, they do not 
believe ! 

The plagues of Egypt are the more instructive for 
knowing that they were inflicted on the objects they wor- 
shipped. 

Some converts from the oriental philosophy, like the 
Gnostics, (who held there were emanations from the God- 
head—Word, Life, Light etc), tried to mix the two 
systems together. John is believed to have reference to 

* The Mishna and Gcmara compose the Talmud, which means to 
teach. 



HISTOKY. 113 

these errors 1 : 1-18, using the words as applicable to 
Christ and to prove his divinity. 

Of the Greeks, the Epicureans taught that God took no 
interest in the affairs of the world ; the Stoics, that he was 
the soul of the world. Paul Acts 17 : 18-31, rebukes both, 
and reveals to them the resurrection and atonement of 
Christ. 

Sec 2 History 

Gen 46, " Every shepherd is an abomination unto the 
Egyptians," is the reason given for settling Jacob in Goshen, 
on the borders of Egypt. Hales and Faber tell us (from 
Manetho), that abt 2259 B C, Egypt was invaded by 
Cushite shepherds from Arabia, who after 2 or 3 hun- 
dred years of domination, were expelled by the princes 
of Upper Egypt and returned to Palestine (Land of 
Shepherds, in Scripture Philistia), before Joseph's admin- 
istration. 

This seems to be the reason for the prejudice against 
Israel, who was from those quarters. So Whedon in loco. 

Recent discoveries in Palestine, Egypt and Assyria, con- 
firm portions of O T history. 

The best comment out of the Bible, on Deut 28, 
and predictions about Jerusalem, is found in Josephus, 
who in turn, is confirmed by cotemporary historians and 
Titus. 

Matt 2 : 2, 3, is enlightened by knowing that in the 
East, there was expectation of a great prince to appear and 
have universal dominion. 

Jesus Matt 24 : 15, 16, forewarns his followers to escape 
out of Jerusalem. Josephus says that Cestius Gallus, 
after beginning the siege, suddenly withdrew without any 
assignable cause, and that many taking advantage of this, 
fled to the mountains, some to Pella over Jordan, others to 
Lib anus. 

Obs. Jesus cares for his own. 

The " rest," E V peace, Acts 9 : 31, may have been due 
8 



114 CHURCH HISTORY. 

not to Saul's conversion, for the persecution lasted 3 yrs 
longer ; but to Caligula setting up his statue in the Holy of 
Holies, which diverted the Jews pro tern, from persecuting. 
Acts 24 : 25, As Paul " reasoned of righteousness, and 
temperance, and the judgment," Felix trembled. Josephus 
tells us Felix was oppressive, and living in adultery with 
Drusilla, wife of the king of Edessa. This may illustrate 
Paul's courage, and suggest his reasons for speaking so, and 
Felix trembling under his masterly words. 

Sec 3 Church History 

Ecclesiastical history tells us, that before the destruc- 
tion of Jerusalem, the gospel had been preached and 
churches formed in Macedonia and Syria by Jude ; Egypt 
and parts of Africa by Mark, Simon and Jude. Ethiopia 
by the Eunuch of Candace and Matthias ; Pontusby Peter. 
" The seven churches " by John ; Parthia by Matthew. 
Scythia by Philip and Andrew ; Persia by Simon and 
Jude. Media by Thomas ; in Italy and Greece by Paul. 

The duty of all to study the Bible is taught and implied 
II Tim 3, Jno 5, Acts 17 ; Luke 16, Matt 22, II Pet 
1, I Thess 5, etc, in addition to the many commands and 
exhortations in the O T. So it is found that the early 
Fathers enforced this on Christians in the strongest terms. 
Chrysostom, Jerome, Origen and Augustine do this. They 
even affirm that the cause of the evils of their times, was 
due to the fact that the " Scriptures are not knowm." 

Corruptions and errors foretold therein, are recorded in 
history — 

Exs. The Bishop of Rome is called universal Bp 606, then pope. 
Council of Trent 1545, canonizes the Apocrypha, Vulgate and 
traditions. 666 Latin for the vernacular in worship enforced. 
Transubstantiation first taught in 8th cy. Cup taken from the laity 
in 11th cy. Seven sacraments adopted 12th cy. Purgatory, merit 
of penance and prayers for the dead, begun in 7th cy, confirmed 
1140. Indulgences by the Pope in 12th cy. Auricular confession 
by the 4th Lateran Council 13th cy. Celibacy of the clergy com- 
pulsory, enjoined in 4th, confirmed by Gregory the Gt 11th cy — 



CHRONOLOGY. 115 

Col 2 : 23, " Which things have indeed a show of wisdom." Com- 
pare with II Thess 2 : 7-12 — " For the mystery of lawlessness " etc. 

The comparatively recent origin of these dogmas proves 
that Popery is a novelty, being unknown to those nearest 
the times of Christ and his apostles. 

Sec 4 Chronology 

The order of events and intervals between, are essen- 
tial to understand some parts of Scripture ; and chrono- 
logy, the science of adjusting epochs to facts, supplies this 
information — 

Exs. Depravity in the course of sin, is made the more remarkable 
for knowing that in the second generation, all flesh had so cor- 
rupted his way, that '" it repented the Lord that he had made man " 
Gen 6: 6. 

That Noah their progenitor had not been dead 100 yrs, ere Sodom 
and Gomorrah were ripe for their judgment. 

The judgment on Eli's house began with Hophni and Phinehas, 
but was not finished (in Abiathar's removal to Zadok), till 80 yrs 
after I Kgs 2:26, 

" The mills of the gods grind slow.'' 

From II Kgs 23 : 13, we learn that the high places built by Solo- 
mon to Ashtoreth, Chemosh and Milcom, continued till Josiah — 
350 yrs. 

" The man of sin " II Thess 2 : 3, some refer to Caligula, but it 
was not written till twelve years after his death. 

" Honor the king" I Pet 2 : 17, derives the greater force from 
the fact that Nero was then the ruling tyrant. 

4000 yrs elapsed from the first, and 400 from the last prediction, 
till Christ came. 

" Learn to wait, life's hardest lesson, 

Conned perchance, through blinding tears, 
While the heart throbs sadly echo 
To the tread of passing years. 7 ' 

From Gen 5, it appears that Noah could have received the history 
of creation from Enos or Lamech, his own father. Lamech was 56 yrs 
cotemporary with Adam and 100 with Shem. Shem was 150 yrs 
cotemporary with Abraham and 50 with Isaac Gen 11 : 10. The 
communication from Adam to Isaac therefore, may have been only 
2 links. How easy to transmit truth from earliest times ! 



116 CHRONOLOGY. 

Enoch "the seventh from Adam," was translated while 
but a youth (for his times), only 365. 

Methuselah lived 969 yrs to the flood, and may have 
been drowned in it. It is probable some lived over 1000 
yrs. 

From Gen 6, 120 years notice of the judgment was 
given, and Noah warned the people 120 yrs to the flood. 
The earth was cleansed by this washing of water — baptism, 
from the filthiness of its inhabitants. 

From Gen 7 : 11, 8: 14, we learn Noah was 1 yr and 
10 ds in the ark. 

All that the Spirit has given us of the first period — the 
" world of the ungodly," nearly 2000 yrs, is in the first 7 
chs of Genesis. 

Obs There is a chart of the history of our world, the stream of 
time running thro the centre, with lines across the map dividing it 
into centuries. On this panorama, is illustrated in colors from left 
to right, with name, date etc, the important characters, empires, 
cities, monuments, reforms etc, in the Bible and history. The 
account begins with creation, our first parents in Eden, sin, expul- 
sion, ark, Hood etc, 'including 2 pillars of stone, on which tradition 
says was written the history of the antediluvian world), and con- 
tinues down to our times. 

Such a representation (the one described abt 2Jx30 ft), through the 
eye, of God in revelation and history, aids in fixing in the mind 
the order and relation of events, and gives us a more vivid conception 
of Jehovah's sovereignty in the natural and spiritual realm. 

Every nation has some memorable epoch or era from 
which to reckon. Christians reckon from the birth of 
Christ, the Romans from the foundation of their city 
A. U. C* 753, the Greeks from the 1st Olympiad 776 
B C, the Mohammedans from the Hegira 622 A D. 

As the Scriptures have events of historic and religious 
importance, so there are divisions corresponding The 
Jews reckon from the creation, from the flood, the Exode 
Numb 33 : 38, I Kgs 6 : 1, and Solomon's temple II 
Chron 8:1. 

*Ab Urbe Condita — from the building of the city. 



CHRONOLOGY. 117 

The duration of the 1st era is found by summing the 
age of the 10 patriarchs at the birth of their eldest son. 
This is the one from the Heb by Abp Usher, modified by 
Bp Lloyd, and received as correct. 





Usher. 


Sept. 


Jos. 


From creation to the flood 


1656 


2262 


2256 


To call of Abram 


427 


1207 


1062 


" the Exode 


430 


425 


445 


" Sols temple 


479 


601 


621 


" return from Babylon 


476 


476 


493 


" Christ 


536 


537 


534 



4004 5508 5411 

The Exode then was 2513 A M, 857 from the flood. 
Israel was 215 yrs in Egypt. Abraham was 75 Gen 12, 
and at 100 begat Isaac 21 c. Isaac was 60 and begat 
Jacob 25 c Jacob at 130 went to Egypt. 25 + 60 + 130 
=215. The Sam reckons 1307 to the flood. The modern 
Jews 3760 from the creation to Christ. 

Abp Usher from I Kgs 6 : 1, makes the 4th period 479 
yrs 16 ds. But the LXX does not adopt the reading. In 
II Chron 3 : 2 — the parallel passage, is no date. Josephus, 
Theophilus and Eusebius do not seem to adopt it. Paul 
Acts 13 : 20, seems to say 450 from the division of Canaan 
to Samuel. If so, it was 579 ; i e, from the Exode till 
division of the land 46, from Judges to Samuel 450, from 
Saul and David to 3rd of Solomon 83-579. Usher thinks the 
450 means from after the birth of Isaac to the entrance into 
Canaan. Jos says 592, Hales 621, Greswell 594. 

In Judges the time is not solved. Six servitudes — 111 
yrs, are noticed and 14 Judgeships, not including Joshua, 
Eli and Samuel, covering 279=390 yrs. Adding the 46 
and 83 as above, w T e have 519 to Solomon's temple. But 
are the servitudes and Judgeships cotemporaneous ? Usher 
thinks so. Hales thinking Jud 2:18 applies to all, thinks 
not. Again we are not told how long Joshua and Elders 
after him ruled, except Othniel his son in law. Neither 
are we told whether Eli was a ruler, or priest only. If the 



118 CHRONOLOGY. 

latter, his time must be left out. Neither can we find the 
time between Samson and Saul. 

In conclusion, if we set aside I Kgs 6 : 1, and are uncer- 
tain of Acts 13 : 20, we have not materials for finding the 
time between the Exode and Solomon's temple. 

The fifth and sixth periods nearly agree, the first from 
Scripture, the 2nd from history. 

The comparative claims of these systems is unsettled. 

The Heb is deemed more likely than the Sept to have 
been altered, being more confined to the Jews. For among 
them was a motive after Christ came, for shortening the 
time their expositors had fixed on, to make it appear that it 
was not past. 

The Sept, Josephus and Samaritan, make the time from 
the flood to the birth of Abraham abt 1100 yrs, which is 
thought by some to account better for the apparent increase 
among the nations than Usher's — 350. 

While such differences in the chronology maybe charged 
to mistakes in copying, and consequent various readings, 
God has permitted this uncertainty of the past, as he veils 
the times and seasons future, from us. 

Differences also arise from different modes of reckoning. 
Some nations have two or more modes, or beginnings of 
the year— civil, consular, ecclesiastical etc. Also, the year 
does not begin with actual time — 

Ex. The Julian year 365 d 6 h, was 11 m 9 s too much. From A D 
1 to 1836 therefore, this mode makes the yr 14 h ds in advance. The 
council of Nice struck out 2} ds, and in 1582 Gregory the XIII 
corrected the calendar, making the 5th of Oct the 15th, disposing 
of 10 ds more. In Eng the 3rd of Sept 1751, was reckoned the 
14, and in 1800 the 29 of Feb was omitted. So that from 30 to 1836, 
we have within a few hours, 1806 yrs, thus correcting the Julian 
mode. 

Peculiarities of reckoning — 

Exs. The Scriptures speak of a part of a day or yr as one. As 
in the reign of a king, though but 1 yr and 2 mos, the one mo fall- 
ing in the first, the other in the last, it is 3 yrs. 

As the son often reigned with his father, the time of each is some- 



CHKONOLOGY. 119 

times included, sometimes excluded. Jetharn reigned 16 yrs II 
Kgs 15 : 33, and in v 30, 20 yrs. 

For 4 yrs he seems to have reigned with Uzziah, who was a 
leper. 

Gen 15 : 13, the 400 yrs means from the birth of Isaac. Gal 3 : 17, 
430 is from the call of Abraham to the giving of the law, 3 mos 
after the Exode. 

Gen 46 — All that went with Jacob into Egypt were 66. Jacob, 
Joseph and 2 sons added — 70. In Acts 7, Steven says 75. This 
includes the nine wives of Jacob's sons ( Judah and Simeon's were d), 
66+9=75. 

Comparing Ez 2 with Neh 7, " 42360" returned from Babylon, 
of which the number of Judah, Benjamin and the priests are given 
—Neh 31089 Ez 29818. 

Add to Neh 494 named only in Ezra, and to Ezra 1765 only in 
Neh, they agree — 31583. The difference 10777, are not named, 
because they had no register, or belonged to the 10 tribes. 

Rules for Framing a system. 1. Find the important 
epochs and reckon forward or backward. The birth of 
our Lord is the centre of modern chronology and much of 
ancient. The council at Jerusalem, or d of Herod, is the 
key to that of Acts, as the date of Paul's conversion is to 
his letters.* The return from Babylon, destruction of 
Jerusalem, and the first temple (reckoning upward from 
AD1), are epochs of O T chronology. 

2 Test chronology by astronomy — 

Ex. The passover began on the day before the moon fulled, 
between Mar 18 and Apl 16. As the moon can be eclipsed only at 
the full, this feast will fall on any day before an eclipse, between the 
above dates. The passover was on the 14th of Nisan, and reckoning 
backward, we find the first day of each yr. Fifty days after 14th of 
IsTisan was Pentecost. 177 ds from the full of the moon of Nisan — 
6 lunations, was the feast of Tabs. The great day of atonement was 
5 ds earlier — 10 of Tisri. 

So also Christ's crucifixion is reckoned to be Apl 5 or 6 
30. So S S Journal. 

* From 33-35.- Herod Agrippa died at Csesarea on "the fifth 
day" after the angel smote him, Josephus says, 44. The council at 
Jerusalem Acts 15, compared with Gal 1 : 18, 2 : 1, was 17 yrs after 
Saul's conversion — 50-52. Angus, Wesley, Clarke. 



120 NATURAL HISTORY. 



Sec 5 Natural History 



Ps 92 : 12, "The righteous shall flourish like the palm." 
This species flourishes best in the desert, bears best dates 
at 100, sends from its roots a forest of suckers. Its ver- 
dure apparently springs from the scorching dust. "It is 
says Laborde, as a friendly light-house, guiding the tra- 
veller to where water is found." It is beautiful, tall, 
crowned with a leafy canopy — a waving plume, emblem 
of praise and victory ; the redeemed have palms in their 
hands Rev 7 : 9. It never fades, dust never settles on 
it. " Plutarch says, it has the property of rising un- 
der pressure, and flourishes in proportion to the weights 
on it. It preserves its vigor in old age, so that the ancients 
accounted it immortal. It grows not from external accre- 
tions, but inward additions." Happy Islands or Paradise 
Restored. 

The Syrians speak of 360 uses the palm is applied to. 

What a symbol of a growing Christian in a guilty, desert 
world !* It is instructive that the palm, once the symbol of 
Palestine, is now rarely seen there. 

Again, same verse, "He shall grow like a cedar in Leb- 
anon." The cedars of Lebanon are proverbial for fragrance. 
The cedar grows best near water, its roots are in the rocks, 
it is evergreen like the palm, is sound to the heart. After 
living a thousands yrs, it preserves all it touches and beau- 
tifies the house of the Loed„ 

Deut 32: 11, God is sac! to have taught Israel as the 
eagle trains her young. AViien the eaglets are old enough, 
she tears up her nest, compelling them to fly ; flutters over, 
catches them on her wings when falling or unwilling to fly, 
shakes them off, darts between them and an enemy. The 

* " There grows in Euphrosyne, a tropical plant of the cereal 
class, which also symbolizes the higher life. Like other plants, it 
lias its roots in the earth ; but when it has reached up and laid hold 
of something above, it quits the ground and flourishes better, sus- 
pended from the heavens, filling the region round about with its 
perfume. II. Is or Pak, Restored p 161. 



NATURAL HISTORY. 121 

eagle is the only bird having such an instinct. The story 
of Israel, and the church in the two dispensations, and life 
of our Lord above all, are suggestive of God's way in 
dealing with us individually. 

It had come to be a sign of poverty or humility in the 
time of our Lord, for great men to be seen in public on 
an ass. Comp Zech 9 : 9 with Matt 21 : 4, 5, where we 
have prediction — " Thy King cometh unto thee * * riding 
upon an ass," and its accomplishment. 

The Scriptures abound with expressions and figures 
from natural history ; and a knowledge of Eastern botany 
(much increased since James' version), adds no small in- 
terest to our New Version. 

Jas 5 : 14, " * * anointing him with oil in the name of 
the Lord ; and the prayer of faith shall save him that is sick." 
The oil of the olive soothes pain and promotes health. It was 
used for counteracting poison, and is used tropically, for 
the healing effects of the gospel. " This gift, Christ com- 
mitted to his church Mark 16 : 18, remained long after 
others gifts failed, and was designed to have remained for- 
ever. * * * This was the whole process of physic in the 
church till abused, and so mostly lost through unbelief. 
Extreme unction for the dying, bears no resemblance." 
Wesley. 

Jer 8 : 22, " Is there no balm in Gilead ? " The myrrh 
and balm (balsam) of the East, are aromatic, exuding from 
trees, and in demand with the merchant. The balm of 
Gilead had great medical properties, and was also used by 
t^e Spirit, as a symbol of the healing virtues of Jesus, our 
Great Physician. 



122 MANNERS AND CUSTOMS. 



CHAPTER IV 
INTERPRETATION CONTINUED 
Sec 1 Manners and Customs. 

HABITATIONS. The progenitors of Israel dwelt in 
tents. The first notice of tent is in Gen 4: 20. 
The tabernacle was tent fashion. When Israel 
came into Canaan, they occupied the houses of that peo- 
ple. Architecture made progress. Solomon's palace, built 
with the aid of the Phoenicians, was magnificent. 

The houses of the poor were daubed with mud, and 
hence were used as figures of human frailty, being easily 
destroyed Job 24: 16, Matt 6: 19. 

Those of the better class had a porch, leading by a side 
door into a waiting room, which led into a court open at 
top, surrounded by the inner walls of the house. The roof 
was flat, surrounded by a battlement, w T ith a balustrade of 
lattice work around the court. In summer, the people slept 
on the roof, which was used also as a place of rest, mourn- 
ing and devotion. 

These facts explain Deut 22 : 8, I Sam 9 : 25, II Sam 
11: 2, Is 22: 1, Acts 10 : 9, Mark 13: 15,2: 4. 

The doors were double, and moved on pivots secured by 
bars. Deut 3 : 5, Jud 16:3. Locks were often, merely wooden 
slides. The street doors and gates of towns, were adorned with 
lessons out of the law Deut 6 : 9. The windows were of 
lattice work, covered with a veil etc, in winter. For want 
of chimneys, holes were sometimes made above for the 
smoke. In some houses, coal was used for fire Jno 18 : 18. 

Articles of furniture were few and simple. The seat was 
a rug, mat, a legged stool or chair I Sam 1 : 9, Prov 9 : 14, 
Matt 21 : 12. Beds were of mattresses and quilts. Sheets, 



MANNEES AND CUSTOMS. 123 

blankets and bedsteads were not known, though on the roof 
a settee or frame work was used, on which to lay the 
bed. 

The towns were small but numerous. Jerusalem, Samaria 
and Csesarea were the largest. The streets were narrow, 
dull and unpaved. They had high walls with bars and 
gates, to protect against robbers etc. The people lived so 
much in this way that, as Bp Simpson says, there seemed 
to be no country in Palestine. Matters of public interest 
were transacted in the gate as a court. It was here that 
Abraham bargained for Machpelah Gen 23, and Boaz for 
his bride Ruth, c 4. 

Dress consisted of a frock or shirt to the ankle, with a 
loose robe over that. In doors the first was often worn. 
It was like an undress, not worn on visits or abroad. In 
the first, one was said to be naked Is 20 : 2, Jno 21 : 7. 
The dress was fastened with a girdle. When great effort 
was required, the sleeve was rolled up Is 52 : 10 — " The 
Lord hath made bare his holy arm." The sleeve was long, 
so as to conceal the hand during visits of ceremony.. 

The outer garment (mantle or p^id), was sometimes used 
for a cover or bed at night. Some of the wealth of eastern 
nations consisted of garments, which were exchanged, or 
given and worn in respect or affection Gen 45 : 22, II Kgs 
5 : 22. The garment was rent in token of grief or sorrow 
Gen. 37 : 34. The art of embroidery was known to the 
Hebrews Ex 35 : 35. White, blue, red and purple are the 
favorite colors in Scripture. 

The feet were " shod with sandals " of wood or leather, 
strapped over the foot Matt 3 : 11. In transfering prop- 
erty, it was the custom to deliver a sandal Ruth 4, as it 
was a glove in the middle ages. 

To throw a shoe over a land, was a sign of possession 
Ps 60 : 8. To remove or unloose, a sign of reverence Ex 
3 : 5, as to bear, was of servility Mark 1 : 7. Stockings 
were not worn except in winter. 

The head was covered generally, with a cloth or kind of 
turban. The women wore veils. 



124 MANNERS AND CUSTOMS. 

The hair and beard were allowed to grow. The latter 
was respected as a sign of manhood, and to shave, to spit on or 
pull (except in saluting), was a great insult II Sam 10 : 4-6. 

Food. The living was simple, little flesh even of clean 
animals was eaten. Blood, the fat and swine, were forbid- 
den by God. 

Obs. As the eater must assimilate and partake of the nature and 
qualities of what is eaten, reason and religion teach us to live on 
what may be healthful to body and soul. " Most people dig their 
graves with their teeth w as one says, who has written on this sub- 
ject. As the hog was eaten by the heathen, its restriction in Israel 
among the creatures as " uucleun," is the more instructive to us. 

Milk, butter, cheese, bread, fruit and honey, were much 
used. Our Lord and his disciples often ate bread and fish. 

Locusts were eaten. John ate locusts and wild honey. 

Bread was baked daily, in the form of cake, roll or 
biscuit on the hearth, metal plates, sides of earthen vessels, 
or of a pit in the floor. 

The grinding of corn and baking was done by the wife 
and daughter at first, but afterwards by the servant. The 
bread was not cut but broken. 

The Jews commonly ate two meals a day, the principal 
one about 5 P. M. The guests reclined on the left side on 
couches. The food was eaten with the hand ; hence the 
custom of washing before and after meals Mark 7 : 5. 

The drink (after eating) was water, or wine diluted with 
water, called vinegar Ruth 2: 14, Matt 27: 48.* This 
is what the soldiers gave Jesus when he cried " I thirst ! ; ' 
The wine and gall or wine and myrrh given him before 
Matt 27: 34, Mark 15: 23, was given to those condemned 
to die, to stupefy them. Our Lord refused this, to endure 
"the cross, despising the shatne." It was a custom to 
anoint with oil or perfume at banquets Ps 23 : 5. Christ 

* God's people do not seem to have learned to drink tea and coffee, 
two of those stimuli Americans indulge in, and the taste of many is 
really enslaved to, so pernicious to health and even morals. For what 
injures the bodily organism, affects our mental and spiritual nature 
also. On tliis see Home, Hltii and II. Economics. 



KEVENUE AND TAX. 125 

was thus honored Mark 14: 3, with costliest ointment, 
worth about $50. 

"Supper," the chief meal, was in the evening. The 
light and joy in the house was used betimes to represent 
heaven, and without " outer darkness," the misery of the 
lost Matt 8 : 12. 

Sec 2 Revenue and Tax. 

After the land was made a Roman province, Pt III 
c V Sec 3, a census was taken Luke 2 : 2, of the name and 
fortune of the people, as the basis of a capitation tax. This 
was an occasion of dissatisfaction to the Jews, and of more 
than one insurrection Acts 5 : 37, Judas of Gal. Christ 
Matt 22 : 17, was tempted by the Pharisees, through the 
Herodians, about this tribute. The denarius or penny, was 
paid to collectors in Roman or Grecian (drachma) coin. 
When in the latter, it had to be changed to Roman by the 
"money changers," whose seats our Lord overthrew Matt 
21: 12. 

Also, there were customs on imports and exports Matt 
9: 9. These were levied by the farmers through their 
servants. Those, as Zaccheus, were called chiefs, and these 
as Matthew, publicans. They were notorious for their 
exactions, and hateful to the Jews. 

There was also the half shekel — temple tax, required by 
the law " of every Jew " Angus, Robinson. " Of every 
male " Clarke. " Of every head of a family " Wesley, 
even of those living out of Palestine. The brokers ex- 
changed the foreign for current coin in the temple Matt 
21: 12, John 2: 16. 

This is the " tribute " Matt 17 : 24. R V reads " half 
shekel," and for " piece of money " v 27, " shekel," with 
didrachma and stater in mar. A better rendering than the 
A V. 

The distinction between the above three taxes is expressed 
in the Greek, and generally in our translation. < 



12G TIME, MODES OF RECKONING, ETC. 

Sec 3 Coins and Measures. 

Mite lerrrov Mark 12 : 42 ic I Digit " finger," Jer 52 : 21 

FiTMngKotpavrw « « f | ^ n db ^^f x2 - 25 

Penny Matt 22 : 19 17* | Cubit Gen 6*: 15 

Pound (mina) Luke 19 : 13 515.60 j Fathom Acts '>/ ■ 28 
Shekel Matt 17 : 21 62** ; Ezekiel's reed Ezek 40 : 3 

S 1 png „ -_.. Q 4 -£f , Furlong Luke 24 : 13 

Talent silver £342 3s 9d Eph ah tenth of 

gold 16 times more | Ezek 45* 11 

" Pieces of silver" Acts 19 : 19, may Bath f kgs 7 : 26 
be shekels ] Firkin j 0H n 2 : 6 



Ephah tenth of a homer, 



fin* 


4 * 


9 * 


18 * 


6 ft 


10 ft 11 in 


Jm 


3pks, 3 pts 


7* gal 


8| " 



Money being scarcer then, was of greater relative value, 
and would buy many times as much as now. 

A sabbath day's journey Acts 1 : 12, less than a mile, 
was so called because the distance between the tabernacle 
and outside of the camp. 

Sec 4 Time, Modes of Eeckoning etc. 

The sacred year began Ex 12:1, with Abib (Mar or 
Apl), according to the moon. The civil with Ethanim I 
Kgs 8 : 2, the 7th month (Sept or Oct) — beginning of seed 
time. The year was divided into 12 lunar months, and 
every third year, a 13th mo added The first month — Abib 
— " green ears " Ex 13 : 4, or Nisan "flight " Est 3 : 7, is the 
only one with name, till after the exile, when Babylonish 
names were used. 

The natural day was from " sun to sun/' the civil from 6 
P M to 6 P M the next day, differing from the Roman 
which like ours, was from midnight to midnight. 

The night at first was divided into three watches Jud 7 : 
19. But in the N T under the Roms, into 4 equal parts 
from 6 P M to 6 A M Mark 13 : 35. The third watch 
w r as " cock crowing " Matt 26 : 34. 

A knowledge of the customs and modes of reckoning, 
will explain many passages. 

Exs. Matt 20 : 6, " The eleventh hour " was 5 PM. 

Luke 23: 44, the darkness was supernatural, as the sun is never 

* Webs Unab Dicy, adopted where standard authorities differ. 



TIME, MODES OF RECKONING, ETC. 127 

eclipsed at full moon. John 19 : 14, Pilate brought Jesus forth 
about "the sixth hour." He may either read rpi.rri third, for karri, 
or suppose that John uses the Roman reckoning, adopted after the 
destruction of Jerusalem. 

Matt 27 : 63, " After three days I will rise again." From sunset 
till Sunday morning was reckoned " three days." So also a week is 
called " eight days " John 20 : 26. 

In Rome children were adopted, and the adoption was 
afterward ratified in public, thus making them heirs of 
their foster parents. So Rom 8 speaks of our " adoption " 
by God the Father, and redemption of our bodies v 23, 
at Christ's coming. 

The salutation was a kiss, sometimes on the beard or 
cheek. When on the brow, in token of respect. On 
meeting, the Jews used much ceremony, and persons 
charged with urgent business were forbidden to salute by 
the way II Kgs 4 : 29, Luke 10 : 4. The usual greeting 
was, Peace be with thee. Jesus the Son of peace, used this 
to comfort his sorrowing disciples in a new and holier sense, 
where he says, " My peace I give unto you, not as the world 
giveth " Other beautiful forms are given for us Ruth 2 : 
4, 3 : 10, Ps 129 : 8. 

In early times, travellers waited in the street or at the 
door till provided for. Gen 19, the two angels in Sodom ; 
Jud 19, the Levite and concubine in Gibeah. 

Mourning for the dead — weeping, rending the clothes, 
sackcloth and ashes, sprinkling dust on the head, was prac- 
ticed. The body was closely wrapped and placed on a bier, 
and borne away within 24 hours after death. Embalming 
was common, though not carried to the perfection it was, 
in Egypt. 

Crucifixion was a Romish punishment, not for a Roman, 
but slaves, and the vilest criminals. Our Lord was num- 
bered with such Luke 22 : 37. 

At the feast of tabernacles on the " last day, the great day 
of the feast," John 7 : 37, they drew water out of Siloam, 
some of which was drunk, singing — " With joy shall ye 
draw water from the wells of salvation " Is 12 : 3. The 
rest was poured by the priests on the evening sacrifice. The 



128 GEOGRAPHY. 

giving of water from the rock was commemorated, and 
prayers for rain offered. 

It was the custom with the kings of Syria to visit Rome 
— the emperor and senate, for honors. Herod the Gt and 
his sons went to Augustus. They went, as Christ says of 
himself, to receive " a kingdom and return" Luke 19 : 12. 

For more under this head, Hand Book of Manners and Cus- 
toms, J. M. Freeman, D.D., is best. 



CHAPTER V. 
INTERPRETATION CONTINUED. 

Sec 1 Geography. 

In the neglect of Bible history and geography, the Scriptures 
as a whole, can never be understood. Even its doctrinal teachings 
will not be so clearly apprehended without these. F G Hibbard 
DD, Pal. 

THE Bible tells us that Armenia and the plains 
between the Tigris and Euphrates — Mesopotamia 
(between the rivers), were settled first after the flood. 

After the dispersion at Babel, Shem settled between the 
Indian Ocean and Black Sea. Ham chose Africa, Japhet 
Europe and part of Asia. 

Going S W from Ararat, we come to Lebanon, and have 
before us "the lands of the Bible. " From this position 
southward, far over the Syrian desert, we have the 
Euphrates and Tigris, which rising in Armenia, run into 
the Persian Gulf. On the first arose Babylon, on the 
second Nineveh. 

Between the Euphrates and table land E of the Jordan, 
is Arabia Deserta. Southward, Arabia Petrea (rocky) 
with Petra the capital. S of this, E of the Red Sea, 
stretches Arabia Felix (the fruitful), whence the gold and 
spices of ancient story. 

Still looking S and below us, stretches away Palestine, 



GEOGKAPHY. 129 

having Phoenicia (coast of Tyre and Sidon) on its northern 
seaboard, and Philistia for its Southern. 

Now suppose we stand on Hermon, where Libanus and 
Anti-libanus join, we see these two ridges running through 
Syria till lost in Asia Minor, enclosing Ccele (hollow) 
Syria, called also plain of Lebanon, with Baalbec for its 
capital. Southward, these ridges run through Palestine, 
the left one losing itself in the Red Sea, the other in the 
peninsula of Sinai, where Israel w 7 andered 40 yrs. Where 

By day, along the astonished land, 

The cloudy pillar glided slow ; 
By night, Arabia's crimsoned sand, 

Returned the fiery column's glow. Sir W Scott. 

West of this lies Egypt. 

Below to the left, is Damascus, famed for fruitfulness 
and bigotry. On the right, lay the blue, tideless Mediter- 
ranean, connecting the traffic of Europe with the Orient ; 
and in succession Cyprus, Crete, Malta and Sicily — " the 
isles of the sea." On our right also is Asia Minor, spoken 
of in Acts as the scene of Paul's early trials and triumphs, 
and Rev 1: 4, w T here "the seven (principal) churches" 
had been planted. Beyond the JEgean Sea is Hellas — 
Achaia,witk Macedonia on the N. 

Looking still Southward, E of the Jordan, lay the high 
lands of Gilead and Bashan, diversified with mountains, 
hills and vales, a goodly land Deut 8 : 7-10. Still South- 
ward lay in order, Ammon, Moab and Edom. 

Between the ridge running through this district, and ridge 
of Lebanon running also S, on the W side (called moun- 
tains of ISTaphtali, of Ephraim or Israel, and mountains of 
Judah), lies the Jordan valley, with Gennesaret on the N, 
the sacred stream losing itself in the Dead Sea. Although 
between Tiberias and the Salt Sea, is only about 60 miles, 
the channel of the Jordan is about 200 m long. It is from 
50 to 150 feet wide. Gennesaret is about 6 m wide and 
12 long. 

The valley opening to the sea at Carmel, has been suc- 
9 



130 GEOGRAPHY. 

cessively called Esdrrelon, Jezreel and Megiddo. The 
Kishon "that ancient river/' flows through it into the 
" Great Sea " Jud 4 : 13, 5 : 21. Nazareth and Tabor are 
on the N.* 

On this battle field of nations, Deborah and Barak 
fought Sisera, Gideon destroyed the Midianites, Saul met 
the Philistines, and he and Jonathan fell on Gilboa. Ahab 
met Ben Hadad, and Josiah Pharaoh Necho. Here 
the Assyrians and Persians, Crusaders and Saracens, Egyp- 
tians and Turks, the Arabians and Franks have fought, 
and Bonaparte. 

Jud 4 : 12, I Sam 31. I Kgs 20, II Kgs 24. 

And this seems to be the " Har-Magedon," where the kings 
of the whole world gather themselves unto the war of the 
great day of God the Almighty Rev 16 : 14-16. Wesley 
connects and makes this the same with the overthrow of 
the beast and false prophet c 19 : 20, before the u thousand 
yrs" 20:2. 

Hebron. — One of the oldest cities in the world (" built 
seven yrs before Zoan " Numb 13 : 22, the capital of lower 
Egypt), is 20 m S of, and about midway between Jerusa- 
lem and Beersheba. Joshua 14: 15, it is Kirjath-Arba 
(city of Arba), tl which Arba was the greatest man among 
the Anakim." Gen 23 : 19, it is Mamre. In this pic- 
turesque and romantic spot sojourned Abraham, Isaac and 
Jacob. Here they received the promise and seal of the 
covenant, and here they and their wives were buried. 
Joshua took it and gave it to Caleb. It became a Leviti- 
cal city. Here David w T as anointed king, reigning seven 
yrs and six months. It was the capital till he took Mount 
Zion from the Jebusites. Here Abner w T as assassinated, and 
Absalom made himself king II Sam 15 : 10. Over one of 
its pools David hung the assassins of Ishbosheth. "One of 
the two ancient pools, on the S side, is 133 feet square, of 
stone, 21 ft 8 in deep, with 14 feet of water. The pool on the 

* This vallev reaches from Carrnel to Jordan, mean width about 
12 m. J. M. Buckley, D.D. 



GEOGRAPHY. 131 

N side is 8bx55 ft, 18 ft 8 in deep, water 7. May 24 1838 " 
Hibbard. It seems to be the " city of Judah " Luke 1 : 
39, where John the Baptist was born. The Arabic name is 
el Khulil — the Friend, in honor of Abraham. Population 
6000. 

Jericho about 20 m N E of Jerusalem and 5 from 
Jordan, on the western edge of the valley, was a royal city 
Josh 12 : 7. It was the first destroyed by God miraculously, 
for an example and sign to the wicked and the righteous 
to all generations, and the ruins, and the man who should 
try to restore them, cursed ; fulfilled on Hiel the Bethelite 
I Kgs 16 : 34, about 520 yrs after, in the days of Ahab 
and Jezebel. " By faith Eahab * * * perished riot " Heb 
11. " A new city had arisen near, few it seems caring to 
occupy the doomed site, which lay desolate " Hibbard. It 
was E of Jordan from Jericho, that Elijah was taken to hea- 
ven in the chariot of God by a whirlwind. Here was a 
school of the prophets, Elijah and Elisha seem to 
have been connected with. Herod died here of grievous, 
incurable diseases. Riha a village, stands on the supposed 
site, its inhabitants the " personation of indolence, misery 
and filth." Jesus passed through it once Matt 20, honor- 
ing the house of Zaccheus. This once lovely spot, the 
" city of palm trees " Detjt 34 : 3, lay desolate, with only 
a single palm now standing. 

Gilgal— a wheel, rolling, was between Jericho and Jor- 
dan. Here the 12 stones were set up, circumcision re- 
newed — " reproach of Egypt " rolled away, the passover 
kept, manna ceased, and Israel first ate of the fruits of 
Canaan Josh 5. Here Joshua had his headquarters, and 
the tabernacle rested till the laud was subdued, when it was 
removed to Shiloh, where Joshua divided the land 18 : 1. 

Here Samuel offered sacrifice, held his yearly courts and 
recognized Saul as king I Sam 11 : 15. Here was a 
school of the prophets. Elijah and Elisha were probably 
often here II Kgs 2:1. Here Naaman came to Elisha, 
and Elijah threw his mantle on his successor, found " plow- 
ing, with 12 yoke of oxen before him, and he with the 



132 GEOGRAPHY. 

twelfth " I Kgs 19 : 19. Here Ehud smote Eglon king of 
Moab Jud 3. 

Shiloh is about 22 m N of Jerusalem, and N of Bethel. 
Here the ark rested about 400 yrs, till the time of Eli. 
I 8am 1-6. Here Samuel was dedicated to God, and 
trained for his great work of reformation ; and the few left 
of Benjamin, lay in wait to " catch every man his wife of 
the daughters of Shiloh," at their yearly feast and dance 
Jud 21 : 13-25. The last notice Jer 7:11, is where Jerusa- 
lem is warned of the judgment which came upon Shiloh. 
Like Gilgal, this favored city was accursed for idolatry. 

Beersheba — Well of the oath Gen 21 : 14, was in the 
S of the land, 25 m from Hebron. f ' From Dan to Beer- 
sheba " (the N and S portions of Israel), is about 190 m. 
Two wells are here, the larger "12 ft across and 44 J to the 

water, sweet and pure." With what feelings Jacob 

must have come here Gen 46: 1, to be escorted in the 
wagons sent by Joseph " the son of his old age," to carry 
him and his house down to Egypt! It was endeared to 
him by many associations Gen 22, 26, 31. 

Bethlehem — House of bread, bread town, is Ephrath, 
fruitful Gen 48 : 7. Here Jacob buried his beloved Rachel. 
It is the city of Boaz and Ruth (See the romantic story of 
Ruth), David's native town I Sam 20 : 6, and forever 
memorable as the birth place of Jesus 

" David's greater Son " Luke 2: 4. 

One of the most beautiful churches in Palestine, erected by 
the Empress Helena in the 4th cy, stands on the supposed 
spot where Christ was born. Its Arabic name is Beit 
lahm — house of flesh. 

Shechem — Sychem. Gen 12 : 6, is about 40 m N of 
Jerusalem. It was one of the six cities of refuge, and of 
the 48 given to the Levites Josh 20, 21. It was destroyed 
by Abimelech Jud 9, renewed by Jeroboam I Kgs 12 : 25, 
and made the seat of his kingdom. Among its inhabitants 
are the remote descendants of the Samaritans — " all the 
Samaritans in the world 140-150, are here." Buckley. 



GEOGRAPHY. 133 

Samaria was built by Omri I Kgs 16 : 24, on the hill 
Samaria, and made his capital. It was enlarged by Herod 
the Gt and named Sebaste, now iSebudieh. 

The people were a mixture of the heathen sent by Shal- 
manezer, and Israelites it is believed II Kgs 17 : 24. In 
their trouble ("The Lord sent lions among them" v. 25), 
they sent to Shalmanezer for a priest to " teach them the 
manner of the god of the land." They adopted the Pest 
(all the Scriptures in the canon till Ezra), but continued 
in idolatry c 17. On the return from exile, they tried to 
unite with the Jews in rebuilding the temple, " claiming to 
be children of Ephraim and Manassah " Ez 4. 

After Samaria was destroyed by Shalmanezer, Shechem 
at the foot of Gerizim, S of and across the valley from Mt 

Ebal, was made their capital. After their rejection by 

Zerubbabel and Joshua, Sanballat by grant of Larius No- 
thus of Persia, built a temple on Gerizim (in allusion to 
Deut 27 : 11), for Manassah, who for marrying his daugh- 
ter, was driven from Jerusalem Neh 13 : 28, and instituted 
the rites and acts of Moses. 

Josephus says that Sanballat obtained the grant of Alexander. 

For such causes the prejudice and hatred between them 
increased, even to the denying by the Jews, especially, the 
offices of humanity John 4 : 9, 8 : 48. For this wrong, the 
Jews were reproved and condemned, and their " neighbor " 
justified by Jesus. See Luke 10 : 33, good Samaritan. 
Their temple was destroyed by John Hircanus 129 B C. 
But to this day they hold the mount sacred, and go there 
3 times a year to worship John 4 : 20. It is now a village 
— Nablus — Neapolis. 

Like the Jews, they expected the Messiah, but unlike 
them, a spiritual king John 4 : 25, and so were more ready 
than the Jews to receive Christ v 39, and his apostles. 
Churches were early formed in Samaria (district) Acts 8, 
9:31,15:3. 

John 4 : 5, It is Sychar, probably a by-name, given in 



134 PALESTINE. 

contempt. As such, it might come from Sheker falsehood, 
or Shi/cor drunkard Is. 28 : 1. Robinson, Hibbard. 

Obs. How instructive is the Bible story of these cities, in the 
light of the p ist and present ! It is the old story of God's faithful- 
ness and man's failure. Had Israel kept their law — cleane 1 out 
the land of the wicked and idols, and hearts of sin, they would have 
remained to this day. " The memory of the just is blessed, but the 
name of the wicked shall rot." Prov. 10: 7, is as true of a people as 
individuals. The curse seen and felt in our own land, is the more 
patent in the Holy Land, which Jehovah chose and honored above 
every other, in the revelation of himself — his work and ways. Jeri- 
cho, Gilgal, Shiloh and Jeru-alem above all, are examples, warning 
us that God's law is not a dead letter. For ages the topography of 
the most favored cities is lost, and regions flowing with milk and 
honey while they kept the commandments, 1 *y desolate, appealing 
to heaven for redemption from the curses foretold. Deut 23. 

Sec 2 Palestine. 

A notice of Palestine will illuminate many portions of 
Scripture. It is called the "world" Luke 2, "the 
earth," and " land." Solomon Ps 72, reigned from the 
river (Euphrates) to the ends of the earth. But the re- 
ference to Christ's reign, has a universal meaning. 

S of Judsea was Arabia, and on its border (from the sea) 
Sheba or Saba, whence the queen of Sheba came "from the 
ends of the earth " Matt 12 : 42. 

The land was early settled by the sons of Canaan, grand- 
son of Noah Gent 11. Hence called Canaan, and from the 
Philistines (Pali, shepherds), Palestine. 

Extent and divisions. For 700 yrs after the disper- 
sion, the children of Ham dwelt here, dwindling from 10 
nations to seven Gen 15, Deut 7 : 1, of which the Amorite 
was chief, so that Amorite was sometimes used for the 
whole Gen 15 : 16. The Philistines, Edomites, Amalekites, 
Ammonites, Moabites and Midianites were on the borders 
when Joshua came. It was about 43 m wide at the north 
by 90 at the south end. 

On this chosen spot, little larger than N Jersey, was 
settled the chosen seed, in the purpose of God never to re- 



auidKS kykou A « 

s 

c 







PALESTINE. 135 

move, type of Christ's kingdom, the seat and radiating 
point of learning and religion for all nations. 

On the N was Asher, Naphtali, Zebulon and Issachar — 
Galilee. Centrally were Ephraim and Manasseh — Samaria. 

On the S settled Judah, Benjamin, Dan and Simeon — 
Judea. E of Jordan were Reuben, Gad and half tribe of 
Manasseh — Peraea. 

On the death of Solomon, 10 tribes revolted from his son, 
and were, after 254 yrs, carried off by the Assyrians — 723. 

When Christ came, the land consisted of the above four 
provinces and Idumea (Edom), not in the N T. Idumea 
comprised the part of Judah S of Hebron. Hircanus 129 
B C, subdued the Edomites who had settled there, and the 
Romans added it. 

Eenea (pera beyond), comprised all E of Jordan, — Itu- 
rea, Trachonitis, Abilene Luke 3:1; also Auranitis, Gaul- 
onitis ? Batanea (Bashan), and Decapolis. Persea proper 
lay S of Pella, between the Jabbok and Arnon. 

Herod reigned over the whole, with a revenue of 
" $8,750,000/' leaving his possessions Pt II c 1 Sec 1, to Ar- 
ch elaus, Herod Antipas and Herod Philip Luke 3:1. 

Palestine is broken and mountainous. The peaks of 
Lebanon and Sinai about 400 m apart, rise 10,000 feet 
above the sea. The Jordan springs from the sides of the 
former. 

The mountains, hills and vales were by nature very fertile, 
yielding the productions of many climes. Its fruitfulness 
is ascribed to the favor of God, and its sterility to the 
" heat of his great anger " Deut 2y : 23. In the time of 
David the population was probably ten millions II Sam 24 : 
9. Compare with the returns I Chron 21 : 5, 6, and 27: 24. 

Beautiful allusions to the higher forms of Christian ex- 
perience are taken from the fruitfulness of Canaan, as 

1 • Rivers of milk and honey rise, 
And all the fruits of paradise 
In endless plenty grow ' ' 

The Dead Sea— Salt Sea Gen 14 : 3— (Vale of Siddim), 
Sea of the Plain, HY the Arabah Deut 3 : 17, East Sea Ezek 



136 JERUSALEM. 

47 : 18, Greek, Asphaltites from which our asphaltum, Ara- 
bic Bohr Lut — Sea of Lot, is 40 m long, from 8-9 wide and 
from 13 at the S end, to 1350 ft deep at the N end. It has no 
outlet. Nothing lives in it. The still, dark waters are so 
salt, that a man may float on the surface. Brimstone and 
salt abound ; but vegetation, only in a few favored places on 
its shores. Desolation, sterility and silence, combine to 
make this region awfully sublime, reminding the visitor of 
the curse of God poured down 1897 yrs B C, on this lovely 
spot, for its proverbial wickedness. The Jordan before that 
event, flowed through the " jdain " and valley el Arabah 
into the gulf of Akabah, an arm of the Red Sea. 

Robinson and Lynch who explored this region, tell us 
the natural phenomena indicate that the plain was sub- 
merged with the cities, at the time this district was over- 
thrown, and the Dead Sea thus formed. 

It was near Hebron 25 m W, (and Hibbard says on the hill 5 ra 
E of Hebron), where " Abraham got up early" to view the burning 
region, and " he looked toward Sodom and Gomorrah * * * and 
beheld, and lo ! the smoke of the land went up as the smoke of a 
furnace'? Gen 19: 27, 28. 

Thus, as the smoke of their torment was a type of hell, so God has 
left this memorial for a sign and a warning of his hatred to sin, as 
long as the world shall stand. 



CHAPTER VI. 
INTERPRETATION CONTINUED. 

With stately towers and bulwarks strong, 

Unrivalled and alone, 
Loved theme of many a sacred song, 

God's holy city shone. H. Auber. 

Sec 1 Jerusalem. 

r | ^HIS city, under its different names, from the time it 
was chosen to be the civil and religious seat and ra- 
dial point of the Theocracy, began to be used as an 

eminent type of Messiah's kingdom in the church's sacred 



i 



JEEUSALEM. 137 

literature. The Spirit through the prophets (David and 
Isaiah especially),, and apostles, adopted it as an impressive 
symbol of the security and blessedness of those under the 
reign of David's greater Son Is 40, 51, Ezek 40-8, Kev 21. 

Jerusalem — "abode of peace," lat 32° N, 35 C E from 
Greenwich, 19 m W from the mouth of the Jordan, is on a 
high rock, with four hills or heads, with a steep ascent on 
every side except the N. The soil is rocky, dry and bar- 
ren round about. Gen 14: 18, where Melchizedek met 
Abraham, it is Salem. Next Josh 10 : 1 reads, " Adoni- 
zedek king of Jerusalem." (Adoni-zedek means lord of 
righteousness, Melchizedek, king of righteousness. It seems 
that the line of Jebusite kings took its name from their 
illustrious ancestor. He was both kiug and priest, and a 
type of our Lord Heb 7. The Rabbins say he was Shem). 
It seems that Jerusalem was from old time, the place of chief 
importance. Judges 19 : 11, it is Jebus. Some think the 
name comes from Jebus and Salem, changed for euphony 
to Jerusalem. 

Jud 1 : 8, we read of Judah taking and burning it, 
though not able to take Zion, and Israelite and Jebusite 
dwelling together in the city v 21. Josh 15: 63, Jud 19 : 
11, it is " city of the Jebusites." I Sam 17 : 54, we read of 
David bringing the head of Goliath to Jerusalem. 

When David took Zion from the Jebusites II Sam 5 : 7, 
he assembled all Israel from " Shihor the brook of Egypt, 
to * * Hamath " I Chron 13 : 5, to bring the ark from 
Kirjath-Jearim, to place in the tent prepared for it 15 : 1. 
Kirjath was 9 m N W of Jerusalem, and the ark had rested 
there from the day it was sent thither from Beth-Shemesh 
I Sam 7 : 1, about 80 yrs before, (from the time the Philis- 
tines took it from Shiloh and death of Eli c 4). 

The change of the royal residence and oracle (after a 
stop of 3 mos at the house of Obed Edom), to the " upper 
city," w T as an event of such importance as to cause great 
rejoicing to David and all Israel. Zion was called the 
City of David, and was thenceforth honored as the " place 
God should choose out of all the tribes to put his name 



138 JERUSALEM. 

there," for all to resort to worship. Deut 12: 5, 14: 22, 
16: 11, Ps 122. The Sweet Psalmist composed I Chron 
16: 8-22 (Ps 105: 1-15), Ps 68, 132, (and perhaps 
24, 96, 105-6), commemorative of bringing up the ark. 
He says Ps 132 : 6, " We heard of it at Ephrathah (Beth- 
lehem), we found it in the fields of the wood " (mar Jaar, 
sing of Jearim. Kirjath-jearim is city of forests or groves. 
See I Chron 13 : 5). 

While Samaria or Shechem for example, would have 
been more convenient for assembling three times a year 
Ex 23 : 17, before the Lord, there were reasons (some re- 
vealed to David no doubt), in favor of Jerusalem. How- 
beit, God sanctioned the choice, so that it rose in the time 
of Solomon to be the most renowned city in the world. 

God had rejected Ephraim (so long honored with his 
worship at Shiloh), for their failure, and chosen Judah in- 
stead. See the history recited in Ps 78 : 9, 59-69. 
Zion — sunny mount (in connection with Solomon's temple 
which rose half a mile N E), was the glory of Israel. By 
Synec'doche, it is put for Jerusalem. It is associated with 
the most sublime and beautiful thoughts in the Old and 
N Testaments, of God and his people. It has become the 
synonym of the church's strength, security and perpetuity, 
in her militant stage — wars, victories, defeats, till Christ 
shall come Rev 14 : 1. 

It is the fairest type of Messiah's kingdom, and is used 
59 times in the Psalms and Isaiah alone Her eclipse is 
celebrated in the most pathetic of inspired poems — Lamen- 
tations of Jeremiah, and her trials and triumphs are 
the experience of the body of Christ 

" Till he come/' 

to "sit on the throne of his glory" Matt 25 : 31. It was 
a new word, in a new, spiritual sense, of universal applica- 
tion, and adopted in the sacred annals, prose and poetry of 
all Christian lands. 

By nature and art, she is the inspired symbol of beauty 
and strength. — " Beautiful in elevation, the joy of the 



JERUSALEM. 139 

whole earth, is Mount Zion * * * Walk about Zion, 
go round about her, tell the towers thereof, mark ye well 
her bulwarks, consider her palaces " Ps 48 : 2-13. 

It is the city of the great King, where God is said to 
have his throne Ps 48, 132. In allusion to the typical 
king, it is made the seat of Christ's kingdom Ps 2 : 6 — 
" Yet have I set my King upon my holy hill of Zion," 
and as emanating therefrom Is 59 : 20, Kom 11 : 26, * * 
" There shall come out of Zion the Deliverer." And in 
allusion to Christ, Is 28 : 16, says, " Behold ! I lay in Zion 
* * * a precious corner stone." And " Out of Zion 
shall go forth the law " 2 : 3. 

Ideas of the blessedness of her inhabitants are given — 
"Her priests will I clothe with salvation, and her saints 
shall shout aloud for joy" Ps 132 : 16. Is 35: 10, pre- 
dicting the return of the exiles to "Zion," projects the event 
in spirit, and applies it to the gospel and millenial times. 

Heb 12 : 22, Paul tells his Jewish converts in the Spirit 
they are not come to Sinai, but to "Mount Zion, to the city 
of the living God, the heavenly Jerusalem * * * and 
church of the first born which are enrolled in heaven." 

Glorious things of thee are spoken, 

Zion, city of our God. J. Newton. 

No oriental traveller rests satisfied without seeing the holy 
city, and Christian and Mohammedan with Jew, regard 
Moriah as the spot which God chose for his house. 

Zion (once Deut 4 : 48 for Hermon), is the southern 
and highest part of Jerusalem, rising 300 ft above the 
junction of the valleys Jehoshaphat and Hinnom, on the 
S 154, S W 104, and on the W 44 ft ab Hinnom. E is 
Ophel, the Tyropseon (cheesemaker's) valley between, 
deepening as it passess into Hinnom. The S end is with- 
out the wall, and according to Micah 3 : 12, is (to day) 
"ploughed as a field." 

Acra " the lower citv " (a little lower than Zion), was 
N, and divided in David's time from Zion, by a wall. 

Moriah lay E of Acra, N. E. of Zion, connected with Zion 



140 JERUSALEM. 

by a bridge and terrace. It occupies about one eighth of the 
city and is separated from Zion by the Tyropseon. Ophel, 
hill, mound, is a kind of continuation of Moriah, descend- 
ing S toward Siloam over which it ends, from 40-50 ft high. 
Ophel is tilled, is " 96 yds wide and 516 long." It was 
once an important point. See II Chron 27 : 3. 

The temple was built on Moriah, where Abraham is be- 
lieved to have offered Isaac. The site was a rock, the 
threshing floor of Araunah (Oman), the Jebusite king, 
and the spot chosen for David by direction of Gad, to offer 
sacrifice, to stay the destroying angel in the pestilence, II 
Sam 24. It cost about $2,000,000,000, was begun in the 4th 
and finished in the 11th year of Solomon's reign I Kgs 6, 
II Chron 3-5, was " exceeding magnifical, of fame and 
glory through all countries " I Chron 22 : 5. 

The Taj Mahal — crown of edifices, built by Shah Jehan at the 
dying request of his favorite queen, Moomtaj i-Mahal, as a monu- 
ment of undying affection, is next to Solomon's temple, perhaps, the 
most beautiful building of any age. It is near Agra on the Jumna 
river, India. About 20,000 men were employed from 1630-1647. 
It is a masterpiece of genius and architectural loveliness. IS T o lover 
of the pure and beautiful in art can read the description of the Taj 
and its surroundings (with engravg), without ideas and emotions 
in agreement with his ideal of a perfection not of mortals, and 
having the heart made better. See Dr. Butler, in Land of Veda, 
and L K, 1869. 

N W of the temple was the fortress Antonia, built by 
Herod the Gt, and named after his Friend Mark Anthony. 
It was Pilate's court, called Prcetoriwn. Matt 27. 

Bezetha — new city, lay N of Moriah and N E of Acra. 
Bezetha and Acra are not in the Bible. It looks like a 
country village. It was Herod Acts 12, who extended 
the wall N, so as to form the " new city." Josephus says the 
wall was of stones, 10 cubits wide by 20 long. 

Jerusalem varied in extent, but was largest when de- 
stroyed by Titus. The modern walls and towers were 
built by Sulieman in 1542. They are about 4£ m around, 
enclosing 210 acres and have 4 gates. The temple was 



PLAN OF THE TEMPLE IN THE TIME OF CHRIST. 




A. Holy of Rolies. B fioly Pla£e. C. Altar ol Burnt Offering. D. Brazer Laver. K. Court. 
»fthe PrieBts. F. Court of Israel. G. Gate Nicanor. H Court of the Women. I. Gate Beau 
tiful. J. Court of the Gentiles. K. East or Shushan Gate. L. Solomon's Porch. M. Royal 
Porch. Jf . Outer Wall. O. Apartments for various uses. 



□ 
Q 

a 
a 
a 
a 
a 
a 
a 
a 



n q a' a a an 



a a a an a "□ a" 



a. Ark in the Boly of Holies. 

b. Show bread. 

c. Gclden Candlestick. 

d. Altar of lnsence. 



& 



e. Laver or basinfor washing. 

f. Altar ofburnt offering. 

g. Ledge around the Altar for Priest to stand on 
h. Ascent from ground to led e. 



«=3b 



□<* 



CZlc 



o 



n u n 



TABERNACLE. 



n^U o 



JERUSALEM. 141 

under the smile of God only 34 yrs, when in the 5th of 
Jeroboam, Shishak carried off its treasures 972. " In the 
ruins at Karnak is seen sculptured Joudmeleh — king of 
Judah, and Shishak at the head of his prisoners, com- 
memorative of the event." In 826, Jekoash II Kgs 14 : 
13, broke down " 40U cubits "'of the wall and pillaged the 
temple. Alter other profanations, it was burned by Nebu- 
chadnezzar 584 II Kgs 25, II Chron 36. 

The second was by Zerubbabel Ez 3. It was pro- 
faned by Antiochus Epiphanes 170. He slew 40,000, took 
40 ; 000 more as slaves, took " 1800 talents of gold " out of 
the temple. Two yrs after, he sent Apollonius to massa- 
cre the males, and take the women and children captive. 
The daily sacrifice was taken away, the Sabbath, circum- 
cision and law abolished, and their observance made a 
capital offence. It was rescued by Judas Maccabseus, 163, 
I Mac 4. See Pt III c V Sec 3. 

Pompey in 63, took Jerusalem, massacred 12,000; and 
Crassus 12 yrs after, spoiled the temple. 

About 16 yrs b. c, Herod the Gt (to court favor), began 
to rebuild the temple. He was a "man of magnificent 
tastes." 18,000 men were at work on it for nine vrs and a half. 
It was of white stones, with a roof of gold. The Jews con- 
tinued to ornament and enlarge it, so that it had been 
(though not complete till a few yrs before destroyed), in 
the first of Christ's ministry, " forty and six years " in 
building John 2 : 20. 

When the capital was taken, Titus tried to spare it. It 
was burned on the same day and month as the first — 15 
Lois (Aug) 73. It had no ark or mercy seat, Shekinah 
(divine presence), sacred fire, Urim and Thummim, nor 
prophetic spirit like the first. What a pretentious monu- 
ment of worldly glory and pride, imitation of the true, the 
form without the power of godliness ! Yet in this did the 
Jews trust, so that only when they beheld it burning, did 
they give up their hope of God's deliverance ! 

The arch of Titus has on it the golden candlestick, table 
of show bread, and trumpets to proclaim the jubilee, found 



142 JERUSALEM. 

in the temple. The Mosque of Omar built 636, now oc- 
cupies the site of the temple. 

Half a mile E of Moriah is Mt Olivet, rising 390 ft 
above the valley, 165 above Zion. The Kidron begins 2 m 
N W of the city, flows S a mile, then E and around the 
wall, and down the valley, into the Dead Sea. The valley 
of Jehoshaphat has been used as a burial place for 3000 yrs. 

Gethsemane. On the side of Olivet, E of the temple, 
is where tradition locates this garden. It has a wall 150 
by 1 60 ft about it, and 8 olive trees, scathed by tempests and 
gnarled with age. The monks tell us it was under this 
group that Jesus knelt. They are about 1000 yrs old, and 
probably the growth after those that witnessed our Lord's 
mysterious agony. The spot is retired, and endeared par- 
ticularly to such as know the fellowship of his suffering. 
Lynch. 

The valley i3 Jehoshaphat Joel 3 : 2, 12, (mar, the 
Lord judyeth, or judgment of Jehovah). " Valley of de- 
cision " v 14, seems put for Jehoshaphat, where all nations 
v 2, 12, are to be gathered. It is from these verses that Jews, 
Mohammedans and Catholics, think the general judgment 
will be in this valley. 

Hinnom wa3 on the S, coming down till it united with 
Jehoshaphat. Here Ahaz, Manasseh and ethers sacrificed 
their children to Moloch. II Kgs16: 2,3,21: 1-6. It 
was called Tophet 23 : 10, from tophet, a drum, used to 
drown their cries. Jeremiah cursed the place 7 : 31. 
When Josiah reformed the religion, this valley was made 
the receptacle for filth and bodies of criminals II Kgs 23 : 
10. Fires were kept burning day and night, and Hinnom 
thus became the type of hell — gehenna Matt. 5 : 22. 

When Jesus came to Olivet, Sunday, he wept over Jerusalem, 
and began to utter the series of retributive judgments culminating 
Matt 23, in seven woes against the " Scribes and Pharisees.'' And 
Tuesday on Olivet, after leaving their house " desolate," at the re- 
quest of his disciples, lie told them more fully 24 c, what God was 
about to do for their treatment of him. 

He was taken from Gethsemane Thursday night to the palace of 
Annas on Acra, then to Caiaphas, (Sanhedrin on Zion), then to Pi- 



JERUSALEM. 143 

late in Antonio, thence to Herod on Bezetha, back to Pilate, and 
thence led without the gate to Golgotha, where they crucified him. 

To explain and illustrate how literal Christ's words 
Matt 24: 21, Luke 21: 11, are, we give our readers ex- 
tracts from a Jew who "held Iotopata in Galilee 47 days 
against Vespasian/' and was afterwards in the siege — 

A star like a sword hung over the city, and a comet a 
whole year. On the 8th of Xisan at the ninth hour of the 
night, a great light shone around the altar and holy house 
for half an hour. The Eastern gate which took 20 men to 
fasten, was opened the sixth hour of the night. On the 
20 of Jyar before sunset, chariots and troops of soldiers 
were seen running about among the clouds, over the cities 
round about. At Pentecost, as the priests were going into 
the temple, a quaking came on them, and a great voice 
cried, Let us depart hence! ! Some took these to be omens 
of good, but the wise, as tokens of evil. Jesus, a husband- 
man, 4 yrs before the war, coming to the feast, began to 
cry, A voice from the East, a voice from the West, * * 
from the 4 winds, from Jerusalem and the holy house, from 
the bridegroom, the bride and all the people ! Day and 
night he cried in Jerusalem. He was beaten. Afterwards 
taken as one in a divine phrenzy, before the Procurator 
and beaten till the bones were bare. At every stroke he 
exclaimed Wo ! Wo to Jerusalem ! He kept on day and 
night during the siege, till on the walls a stone struck him. 

Nearly 3000 towns and strongholds had been destroyed 
by Vespasian. Then John of Giscala, and after him (in- 
vited by some in hope of protection), Simon of Gadara, 
zealots and murderers, with their followers, got into the 
capital. These two factions fought each other, assassinated 
and plundered the citizens (joined by other fanatics and 
persons of their class), so that the city and temple were in 
a state of siege, while fear of death and suspicion began to 
fill the mind of the better class day and night, while the 
robbing and assassinating increased — a judgment of God, 
as some believed, for crucifying Jesus. Jew and gentile, 
priest and people, with them who came from abroad, were 



144 JERUSALEM. 

shot and killed while sacrificing, and the bodies of Greeks 
and barbarians mingled, lay around, their blood standing 
in lakelets in the temple courts. 

Sedition, like a wild beast mad with hunger, eating its 
own flesh, was destroying Jerusalem. The noise of fighting 
and discord increased day and night, till the mourning and 
lamentation was heard above the noise of the strife. John 
robs the temple of its treasures, vessels and ornaments, for 
use or defence. So great is the distress, the citizens no 
longer mourn over or bury their relations. The sedition 
destroyed Jerusalem, and the Romans the sedition — a 
kiadness compared to it. 

The Siege lasted about 6 mos. About 600,000 had 
come in to the passover. Then Titus came to Olivet with 
his legions and " eagles " Matt 24 : 28. The fountains, 
and pool of Siloam had dried, but now flowed again, as if 
to help the Romans. The factions kept on killing from 
house to house, while a show of resistance was made. 
Pseudo prophets encouraged the people to expect deliver- 
ance. Famine begins. Parents snatch food from their 
children and children out of the mouth of parents. The 
feelings of modesty, justice and mercy are destroyed. Peo- 
ple venture outside the walls for grass or offal, and these 
are snatched from them by others. Torture to extort food 
from the rich — where hid, was used, and others whipped 
and crucified. The heart sickens and eyes fill with tears 
at the recital. No city ever suffered such miseries, nor 
generation so degraded and wicked, since the world began. 

Obs. Jesus had told the " daughters of Jerusalem " Luke 23 : 27, 
of this, while they led him forth to crucify. 

After the trench and wall were made around the city, 
upper rooms, lanes and ways were choked with the dead 
bodies of men, women and children. Youth, age and 
beauty walked, and fell down black with famine. Silence 
dread and a deadly night seized the city, while the fanati- 
cism within and against the Romans was at its height. Ti- 
tus was moved with pity and offered a prayer over the city. 



JERUSALEM. 145 

115,880 dead bodies in 2 i mos, were carried out of one 
gate. The dead were thrown over the walls also. Titus 
was told that 600,000 had been thrown out of the gates. Dur- 
ing and after the siege, they were crucified till there were 
no more crosses nor space. The Romans in jest, nailing 
some of the fanatics in different ways — criss cross. 

The city was taken on the 8th of Elul. 1,100,000 
perished in the siege and 97,000 were taken alive. Jos 
BkV. 

The captives were sold for slaves, used in the conqueror's 
triumph, and to fight with beasts and men as gladiators. 

About 60 yrs after, the Jews who returned were ban- 
ished, and on pain of death forbidden to return, the tem- 
ple site ploughed by Turnus Rufus and sown with salt. 
Titus had dug up the foundations Matt 24 : 2. In 614 
the Persians took the city, 90,000 Christians were slain. 
In 637 the Saracens conquered it till 1079, when the Turks 
took it. It has about 20,000, is a by word and reproach, 
" trodden down of the gentiles, till the times of the gentiles 
be fulfilled " Luke 21 : 24. 

Says Dr Olin, '' The streets are only 8 or 10 feet wide, 
crooked, dirty, and some not named. The appearance of 
the city and inhabitants in public, is deceptive. Orientals 
unlike Europeans, take a pride in appearing abroad in 
their best clothes. But in most of the houses, one is dis- 
pleased with the desolation, dirt and poverty. When one 
part becomes untenable, the occupants retire into another. 
While indifference, want of energy, due to the oppressive, 
deathly spirit of Mohammedanism, characterizes the people." 

Obs. God in the geography as well as history of this land, is a 
subject of practical interest to us. The same providence is in opera- 
tion in all time and places, proving from experience as from revela- 
tion, the sympathy and connection there is between nature and 
God's law. Paul Rom 8 : 19-24, speaks of this sympathy, and Is 
35, of this connection, in Christ's redemption. As one says of Ire- 
land, a protestant county looks better than a catholic county. Hap- 
py Is. p 60. 

Through the generations, so long as Israel kept their 
10 



146 PHYSICAL GEOGRAPHY. 

law, the early and latter rains fructified hill and vale. 
When he backslid, the land became barren, as resenting 
the wrong. It is the smile of God that makes a land re- 
joice, his frown that makes it mourn. * The country and 
rocky portions (as some have seen exhibited in the " Cyc 
of Jerusalem and Crucifixion "), impress one as being 
under the blast of God, while here and there a plant or 
shoot out of the crevices, reminds of him who in that re- 
gion, was " like a tender plant and root out of a dry 
ground " Is 53 : 2. 

After the destruction of Jerusalem, the Jews made Ti- 
berias (S. W. of that lake), the seat of literature and reli- 
gion. 

"Sea" is often applied to great rivers. Nile is sea Nah 3: 8. 
The verse speaks of No-Ammon — Thebes, the ancient capital of 
Egypt, built on both sides of the Nile, 300 m fromthe Mediterranean. 
See Is 19 : 5, 27 : 1. Jer 51 : 36, sea is Euphrates. The Nile is still 
called el Bahr — the sea. 

The Jews called civilized nations Greeks Acts 19 : 10, Bom 1: 16. 
" Barbarians " Acts 28 : 2, is for a people of a strange speech, sim- 
ply. The Greeks and Romans called other nations barbarians. 

From Luke 24 : 50, it would seem that Jesus led his disciples to 
Bethany, but from Acts 1 : 12, ascended from Olivet. Bethany E 
of Olivet, included the mount adjacent as its u border," so the two 
authors are not inconsistent. 

Sec 2 Physical Geography 

Climate, weather, the seasons, etc, enlighten many por- 
tions of the Bible. 

The heat in summer was intense. Many soldiers of 
Baldwin IVth's army died of heat at Shunem, where II 
Kgs 4: 20, the child died. Christ is as "the shadow of 
a great rock in a weary land." Is 32 : 2. 

In summer there was no rain, but the night dews were 
heavy, often wetting the traveller to the skin. It soon 
dried next morning Ps 133 : 3, Hos 6 : 4. Philo says 

* Bp Blythe of Jerusalem says, between 1841 and 1888, the num- 
ber of Jews returning, has increased from 8000 to 70,000, and the 
latter rains withheld from the captivity, are returning. 



PHYSICAL GEOGKAPHY. 147 

there was no rain in Egypt. Hence, evidence of the mira- 
cle Ex 9: 18-26. The rainfall in Cairo is about 1J inches 
a year. Buckley. 

Obs. The properties of water for cleansing, preventing and curing 
disease, are wonderful, but not known and appreciated as the Crea- 
tor intended. It is not only its manifold virtues, that may explain 
why the Spirit employs it in the Bible as the symbol of his sancti- 
fying, healing influence. The scarcity of living water in the East, 
makes the sign the more impressive and significant. 

God washed the antediluvian world from the uncleanness of its in- 
habitants. Water was chosen for the sign of a new creature, in bap- 
tism. It was used by priest and people in temporal and spiritual 
things. 

" In the wilderness shall waters break out, and streams in the de- 
sert " Is 35. " I will sprinkle clean water on you. From all your 
filthiness * * cleanse you " Ezek 36: 25. Jesus at Jacob's well, 
and feast of tabernacles, uses water as the emblem of the baptism of 
the Holy Spirit. And 

"Jesus the water of life will give, 
Freely to those who love him." 

" Inasmuch as God has given water to drink, it must be better than 
any drink man has made." 

The east wind is hurtful to vegetation. In winter, it is 
dry and cold ; in summer, dry and hot. It carries off the 
moisture of vegetation and withers it Gen 41 : 6, Ezek 17 : 
10. Euraquilo — Levanter as sailors call it, which took 
the "ship of Adramittium " Acts 27: 14, was of this na- 
ture. The W wind brought showers Luke 12 : 54 ; the S 
wind, heat v 55, and whirlwinds. 

Caravans are sometimes buried under the sand by these 
dreadful winds. Connected with the hot, pestilential si- 
moom, they are fatal. One says that in 1655, 4000, and in 
1688, 20,000 persons were suffocated by two of them. Is 17 : 
13, Hosl3: 3, Is 32: 2. 

In summer, the nights are often as cold as in our March, 
and the days very hot Gen 31 : 40, Jer 36 : 30, Kev 7:16. 

The Bible everywhere speaks of these phenomena whose 
laws are so mysterious, as under the control of the Crea- 
tor Jer 5 : 24, Ps 147 : 16, Matt 5 : 45, Acts 14:17. 



148 PHYSICAL GEOGRAPHY. 

Wells are as valuable in the East as they are difficult to 
dig. Many are 160 or more feet deep, and some are only 
filled with rain water. Moses Deut 6: 11, notices "cis- 
terns " that Israel digged not, as a gift of God. Isaac and 
Abimelech's servants strove for wells. Gen 20. Jacob's 
well was " deep " Dr. Buckley says about " 3 yds across and 
24 deep, filled up probably twice that depth.'' In 1697, 
one found it 105 feet deep. It was in the lot Jacob bought 
Gen 33, and gave 48 : 22, on his death, to Joseph. 

Travellers sometimes go 80 m without finding water. 
The mirage (inirazh) in the desert, the glowing, watery ap- 
pearance of sand, is a symbol of disappointment Jer 15: 
18, mar. Is. 35 : 7. 

The " early " rains begin with the autumnal, and " latter," 
with the vernal equinox. 

Israel crossed the Jordan in April, hence need of the 
miracle Josh 3. 

Jesus was crucified on the day the paschal lamb was 
killed and rose on the day of first fruits of early harvest — 
" First fruits of them that slept " I Cor 15 : 20. 

3000 " out of every nation under heaven " were converted 
on Pentecost, the day the first fruits were brought to the 
temple Acts 2 : 5. 

That feast of tabernacles prefigured, when all will be 
gathered, is yet to come. 

" What a gathering that will be 

At the sounding of the glorious jubile ! " 

On Geog and Histy of the Bib, Hibbard's Palestine is first 
class. Also Hand Bk of Bib Geography, by G H Whitney D D. 



ALLEGORIES, TYPES, PARABLES, ETC. 149 



CHAPTER VII. 

INTERPRETATION OF ALLEGORIES, TYPES, PARABLES, 

SYMBOLS. 



The Scriptures, written to the thought of man and succession 
of the ages, have in them infinite springs and streams of doctrine to 
water the church. Bacon, Advanct of Learning. 

Our Lord teaches by parables rather than by the commonplaces 
of morality. Sir Philip Sydney. 

IN seeking the sense of Scripture, we have thus far 
had to do with the meaning of the words. Hitherto, 
the verbal sense has been regarded as the Bible. In 
the above modes however, there is an allegorical or spiritual 
meaning also, for which we now give rules. 

1 Seek for the one truth intended, and then compare or 
explain the other parts of the allegory, parable etc, in 
harmony with it. 

Exs. The scope or purpose of Ps 80 is suggested in v 17. In 
parables it is often given, as Matt 22 : 14 — many called but few 
chosen; Luke 18: 1, "And he spoke a parable * * * always to 
pray and not to faint." 

Sometimes we turn to parallel passages, as Luke 15 : 3. Matt 
18: 12— " a hundred sheep.' ' 

Sometimes we rely on the occasion or subject, as Luke 13 : 6 — 
the barren fig tree, or c 15 — prodigal son, for the moral. 

Cantica, one continuous allegory, seems to teach the love there is 
subsisting between Christ and his members. 

We are not to expect agreement between the words and 
things employed, and lesson, in every particular. In the 
figures, while there is but one meaning, there are in the 
allegorical portions two — a literal and spiritual sense. 



150 ALLEGORIES, TYPES, PARABLES, ETC. 

Exs of wrong interpretation. In the good Samaritan, some explain the 
traveller to mean the natural man ; priest and Levite, the moral and 
ceremonial law; inn, the church. In the prodigal son the ring, the 
everlasting love of God; younger son, man as a sinner, because 
after man as righteous; citizen, a legal preacher ; swine, self-right- 
eous persons ; husks, works of righteousness ; fatted calf, Christ ; 
shoes, upright conversation ; music and dancing, the gospel. 

1 We are taught, as said, to interpret according to 
the analogy of faith, comparing Scripture with Scrip- 
ture. 

2 We are not to find anything not agreeing with inspired 
teaching. Nor bring a sense into the Word whose germ is 
not found there. 

Exs. The high priest offered Heb 5, for his own sin, and then for 
the people. It does not follow that Christ had any sin to offer for. 
Nor because Dives prayed to Abraham, are we to supplicate glorified 
saints. Nor does Luke 15 : 7, say that the Pharisees were righteous 
persons, needing no repentance. So David was in his office and de- 
scent a type of Christ, but not in his sins. 

3 We are not to use allegorical portions as teaching, but 
illustrating doctrines. 

Exs. From the ten virgins, we are not to think half will be saved 
and half lost. In the parable of the lost sheep, one in 100 went 
astray; in the ten pieces of silver, one was lost. "These parables 
— the lost sheep, pieces of silver and prodigal son, are designed 
to show how God receiveth sinners." Wesley. 

By the "man who had not on a wedding garment" Matt 22 : 11, 
Christ by the finger of God, seems to point out the self-righteous 
Pharisee. So Whedon. 

Parables of the T. 

Jotham's — trees making a king Jud 9 

Nathan's — the poor man's lamb II Sam 12 

Two brothers striving II " 14 

Prisoner escaping I Kgs 20 

Micaiah'3 vision I " 22 

Thistle and cedar II " 14 

The vinevard Is 5 



ALLEGORIES, TYPES, PARABLES, ETC. 



151 



Parables of the Gospels. 

The sower Matt 13, Mark 4, Luke 8 

" tares " 13 

" mustard seed " 13, Mark 4, Luke 13 

11 leaven " 13 : 33, Luke 13 : 20 

" net " 13 :47 

" hidden treasure " 13 : 44 

" pearl of gt price " 13 : 45 

" lost sheep " 18 : 12, Luke 15 : 4 

11 unforgiving servant " 18:23, " 7:41 

" man and two sons " 21:28 

" wicked vine dresser " 21:33 

" ten virgins " 25 

" feast " 22 : 1, Luke 14 : 16 

" laborers and vineyard . " 20:1 

" talents " 25 : 14, Luke 19 : 12 

" wedding garment " 22:11 

** good Samaritan Luke 10 : 33 

" friend on his journey " 11:5 

" barren fig tree " 13:6 

" strife for place at feasts " 14:7 

il tower, and king going to war " 14 : 28 

11 lost piece of money " 15:8 

il prodigal son " 15:11 

" unjust steward (l 16 : 1 

" rich man and Lazarus " 16:19 

" importunate widow " 18 : 1 

<( Pharisee and publican " 18:9 

" true vine Jno 15 

The rules employed for allegories and parables apply to 
the historical Scriptures also. The Jews were related to 
Jehovah e g, as the church and each Christian is now. 
Their bondage, deliverance, wanderings 40 yrs, entry into 
Canaan, all prefigured Christian experience. I Cor 10, 
Heb4: 1,1 Pet 2: 10. 

Also the relation of Israel to the heathen was typical of 
Christ's kingdom and its foes. Sodom, Ishmael, Egypt 
and Babylon, have their representatives in the true Israel. 
Gal 4: 25, Eev14:8. 

Again, while Israel as the son represented our Lord, so 
eminent ones among them as Moses, Joshua, David and 



152 ALLEGORIES, TYPES, PARABLES, ETC. 

Solomon, were types of him. And hence, expressions used 
of the type, are applied to Christ as antitype. Hos 11:1, 
Matt 2:15, compare. 

Also the rites and worship of the people were " copies of 
the things in the heavens " Heb 9 : 23, " the shadow of 
good things to come " 10 : 1. The substance is Christ. 

Thus from the beginning, there has been a connective 
series, adumbrating the coming of Messiah and his reign. 
" The O T," as Augustine says, " is the New veiled, and the 
New is the O T unveiled." 

In interpretation of the typical and also historic Scrip- 
tures in their spiritual allusions, we use the same rules as 
in the allegorical portions — compare the type or history 
with the general truth, type and antitype embody ; expect 
agreement in some things, let each part harmonize with the 
whole, and Scriptural teaching elsewhere. 

The writers do not destroy the historical sense to estab- 
lish the spiritual, as some readers do ; nor find a hidden 
meaning in the words, as the Jews; but in the facts, so easy 
and natural, confining to things of practical importance 
Heb 5 : 11, 9 : 5. In quotations out of the O T e g, they 
have reference to the history, office, character and doctrines 
of Christ and his Church. 

As these rules have been much abused by Jews and 
Christians, some illustrations may interest the reader — 

Exs. Gen 1, in the Heb for created, some Jews find their first 
letter for Father, Son and Holy Spirit, and so infer the doctrine 
of the trinity. Ps 21 : 1, in shall joy, they find by transposing, Mes- 
siah, and so refer it to him. 

Some have allegorized by destroying the facts. 

Exs. John Baptist is only a my tliic representation of the prophets 
in their relation to our Lord. The seven days of creation are not 
real — simply teach the perfection of God's work. 

Again, many have refined on the Word, admitting the 
historic truth, but basing on every part a doctrine, as if in- 
tended by the Holy Spirit. 

Exs. The division of animals into clean and unclean, taught virtue 



ALLEGOKIES, TYPES, PAKABLES, ETC. 153 

and vice in man. Heaven and earth in the Lord's prayer, says 
Tertullian, refer to our soul and body. The 5 loaves Jno 6 : 9 says 
Clement, are the 5 senses. Justin, that Jacob's wrestling with the 
angel and hurt, refer to Christ's temptation and death on the cross. 
Athanasius expounds Matt 5: 29, teaching that the body is the 
church ; the hands and eyes, Bishops and deacons, who ought to be 
cut off if offending. Hilary, that the mother of Zebedee's children 
means the law ; the children, the believing Jews. Cyril, that Mal- 
chus, whose ear Peter cut off', was a type of the Jews, who were de- 
privtd of right hearing. 

Such interpretations came from ignoring or treating the 
literal, historic sense lightly, regarding the allegorical or 
spiritual sense only, as worthy an enlightened mind. Hence, 
Origen taught that creation, Lot's incest, Abraham's two 
wives, Jacob's Rachel and Leah, are allegorical — mythic 
story ! 

How do wrong premises lead to wrong conclusions ! Such 
examples were copied among the sects in the early church, 
and thus the meaning of much of the Bible with the les- 
sons intended, was either obscured or denied. Intelligent 
piety will reject such modes of teaching as the result of 
a vagrant, morbid fancy, and rightly take in the sense the 
divine wisdom intends. 

Obs. The belief and tradition from time immemorial, 
that the " millennium " Rev 20 : 1-3, will begin at the end 
of 6000 yrs, has support from analogy of Scripture, is a 
pleasing view, inspiring to faith and Christian workers in 
" desiring (hastening) the coming of the day of Gor> " II 
Pet 3:12, has a boom in our hearts and signs of the times, 
and comes in here. 

These thousand years bring a * * * lasting immunity from out- 
ward evils and affluence of blessings. Such a time the world has not 
yet seen. It is followed by the loosing of Satan, who is soon thrown 
with the beast and false prophet, into the lake of fire. In a short 
time, those who assert that these things are at hand, will appear to 
have spoken the truth. The binding and loosing of Satan will be in 
the invisible world. Wesley on Rev 20. See also Whedon. 

In the creation of the world in six days and appointment 
of the seventh day — sabbath, (considering the typical nature 



154 PROPHECY, INTERPRETATION OF 

of everything in the O T), there is much in favor of this 
view, strengthened by the lessons of the Sabbatic year and 
general jubilee Lev 25. 

In both Testaments " One day is with the Lord as a 
thousand years and a thousand years as one day ;" day 
seeming to be in allusion to "day" in creation Gen 1. 

As God finished all his work in six "days " and ordained 
the seventh to be a day of rest to the end of time, so this 
view implies that there are to be six thousand years, and the 
seventh thousand, to be a Sabbatic age. 

Sabbath means rest, perfection etc., and is the expressive 
type of Christ's reign on earth. The seven days — week, is 
a complete circle or portion of time, the seventh reminding 
of the " Sabbath rest " Heb. 4 : 9, the millennium. 

This view regards the creation and Sabbath as intended 
to be a pattern and type of the duration and end of this, 
our earthly stage. This has further evidence, when con- 
sidered in connection with the Sabbatic year and jubilee. 
(It is instructive that Scripture is silent as to whether at 
any period the people were obedient, in their observance.) 
Also, there may have been more in these institutions than 
is known to us. Both of these ordinances are from the 
order of creation and Sabbath, both years of rest (slaves 
were freed and lands reverted to their owners), and 
spiritual things, and both foreshadowed Christ's reign. 



CHAPTER VIII. 

PROPHECY, INTERPRETATION OF. 

History is to us the interpreter of prophecy ; but to the Israelite, 
prophecy was rather the interpretation of history, giving notice of 
coming events. Davisson. 

THE prophetic Scriptures have come to us in oriental 
style — abounding in figurative words, allusions to 
the customs, worship etc, of their times. 
As to time, the prophets (often called seers and their 



PKOPHECY, INTERPKETATION OF 155 

revelations visions, II Chron. 9 : 29, Nahum 1 : 1), speak 
of the future as present. 

" Unto us a child is born." Is 9 : 6. 

2 They speak of the future as past. 

In Is 53, much of the work and suffering of Christ are spoken 
of as past. The prophet in spirit, stands between his death and 
coming glory. 

3 They describe events as continuous when order of time 
is not revealed. They saw the future in space rather than 
time, and foreshortened ; or as one ignorant of astronomy 
groups and speaks of the stars — as they seem to him. 

" As in perspective, a range of hills seems like a range of 
distant mountains, so prophecy sometimes speaks of events ; 
some as nigh, and others on the distant horizon." 

In Is. 10 the deliverance from the Assyrians is connected 11, 
with the coming of Messiah. 

Isaiah, Micah, Hosea, Ezekiel and Jeremiah connect these two 
events, yet without intimating Messiah was to take part in both. 

Joel synchronizes Pentecost and effusion of the Holy Spirit in 
after times. 2 : 28. 

In the humiliation and glory of Messiah, there is scarce any 
notice (as in Zech. 9: 9, 10), of the ages between. 

Sometimes the date is shown, as the sojourn in Egypt, 430 yrs 
Gen. 15 : 13. The 65 yrs Is. 7:8, in which Israel was to be broken. 

Again, events are blended, as the latter parts of Isaiah and Matt. 
24 : 28-9, where Jesus foretells the destruction of Jerusalem and 
day of judgment. 

As to language. If prophecy had been given in literal 
style, it would have defeated its object. 

It would have prevented fulfilment, or if fulfilled, weak- 
ened faith in its divine original. 

As earthly, are images of spiritual things, so is the whole 
Jewish economy. Language therefore, borrowed from 
nature and the law, is as appropriate as it is necessary. 

Thus Messiah (after the reign of Saul), is to be king, and pos- 
sessed of the most exalted regal attributes, being sometimes called 
David, who himself was an ideal of kingly authority. Hos 3 : 5, 
Jer 30 : 9, Acts 13 : 34. His kingdom is to be the perfection of 
the Theocracy, and is called Jerusalem or Zion. Is 62 : 1,6, 60 : 



156 PROPHECY, INTERPRETATION OF. 

15-20, Gal 4 : 26. As prophet and priest, lie is spoken of in the 
highest strains. Ps 110. The glory of his days is compared to the 
prosperity of David and Solomon. Zech 3 : 10, 1 Kgs 4 : 25. 
Note the connection. 

Such figurative language is found through all the dis- 
pensation, beginning with Abraham. His children were to 
be as the stars of heaven, and all nations blessed in him. 
Ex 32 : 13, Rom 4 : 16, Gal 3 : 16. 

Next comes the deliverance from bondage, and in con- 
nection, remarkable expressions of favor God bore to them ; 
all of which in the N T, are applied to the Church. 

God chose them Deut 10 : 15, Eph 1 : 4. Delivered and saved Ex 
3 : 8, Gal 1 : 4. Created and called Is 43 : 1, Col 3 : 10. Both are 
sons and dear Ezek 16 : 3, I Pet 1 : 3. Brethren Deut 1 : 16, Col 
1 : 2. Fellow citizens with aliens around Eph 2 : 19, and both heirs 
to the inheritance Numb 26, Hep, 9 : 15. Compare in this way "ser- 
vants," " husband," " wife," " mother," " children," " adultery," 
" priests," "saints," "holy," "shepherd," " flock " etc, under 
the two dispensations, and the duties aud privileges implied. 

Ill the first, the relations and blessings are temporal ; but 
under the gospel, spiritual and eternal. 

Next comes the law — ritual, sacrifices, priesthood, mercy- 
seat, tabernacle, temple and worship. These are by the 
prophets spoken of as restored in the latter days ; but in 
the gospel, each expression is used of our Lord or his 
church. Christ is priest, propitiatory, tabernacle (skana), 
and temple (naos) John 1 : 14, 2 : 19 ; as, since his ascension, 
is his church I Cor 3 : 16, "a royal priesthood, a holy 
nation " I Pet 2 : 9. 

The next (prophetic) era, revives with Samuel beginning 
the kingdom. To David is foretold that his line should have 
the throne forever — to the end of the kingdom literally ; 
and spiritually (in the person of his Son), to the end of 
time. Of this sense Samuel says nothing, nor Nathan. 
But David understands, and applies it in part, to himself 
I Kgs 2 : 4; but its fulness to his Lord Ps 2, 72, 110. 
All these Psalms are Heb 1 : 5, Rom 1 : 4, referred to 
Christ's birth, resurrection and kingdom. 

This era is closed with Amos, Hosea, Isaiah and later 



PROPHECY, INTERPRETATION OF. 157 

prophets. Their theme is the restoration of God's people 
and worship, and in a twofold form they speak of it. Those 
before and in the captivity, speak of a restoration, and 
borrow from it terms descriptive of a new kingdom. Hag- 
gai and Zech foretell the second temple, and under that 
figure, the church. Under the second temple, worship was 
selfish and insincere. Ichabod was written on Judaism, 
and Malachi speaks of the One who should come and 
" purify the sons of Levi" See Hag, Zech, Mal, Pt 
III c V. 

As the Jews foreshadowed the church, so prophecy, the 
experience of both. 

The first and proximate sense was limited to and by the 
O T times ; but the second or application, was immeasurable 
in purpose and duration. 

To David e g, the promises of perpetuity and good, as 
" I will establish * * his kingdom forever. * * If he com- 
mit iniquity, I will chastise him * * but my mercy shall 
not depart from him as * * from Saul '< II Sam 7 : 13-15, 
were conditional and absolute ; conditional to David, but 
to Christ absolute. The condition is repeated I Kgs 2 : 4, 
9: 4. The " forever" to David meant about 400 yrs and 
through 20 of his line (Revolted Israel it may be noticed, 
lasted but 254 yrs, had 19 kings from nine different fami- 
lies). The " forever " therefore, is absolutely intended for 
Great David's greater Son, of whose glory and worth, all 
types are inadequate to speak. 

Interspersed with the typical, are prophecies of universal 
application. As, " The curse of the Lord is in the house 
of the wicked, but he blesseth the habitation of the right- 
eous " Prov 3 : 33. " Say ye of the righteous * * well 
with him, for they shall eat the fruit of their doings. Woe 
unto the wicked " etc. Is 3 : 10. In such teachings — pro- 
mises and threatenings, the prophecies abound and are re- 
peatedly fulfilled. Thus as Abp Leighton says, "The 
sweet stream of prophecy did, as rivers in dry places, make 
its own banks fertile and pleasant, as it ran on and flowed 
forward to after ages." 



158 PROPHECY, INTERPRETATION OF. 

Obs. To the humble, trusting soul, " Jehovah -jire A" Gen 22 : 
14, is as new and living as to Abraham. To the spiritual mind, the 
two marginal notes in R V, add suggestional interest. 

Such being the structure of prophecy, the following rules 
of interpretation are suggested — 1 Ascertain the prophet's 
place in relation to his time and predictions — 

As each was a messenger in and for his own times, so from the 
circumstances of his people, he borrowed his imagery ; and to the 
state of the country around as existing or foreseen, he adapted his 
message. Take your place at his side, and look with him on the 
past and future. If the land Jay desolate around him, realize its 
condition. If he be in vision in gospel day, get with him at the 
birth or death of Christ, or in his kingdom. 

To understand Isaiah e g, read II Kgs 14-21, II Chron 16-22. 

2 Distinguish between literal and figurative language. 

From the words themselves Is 11 : 15, 16, 4 : 5, Zech 10 : 11. Here 
the figures are in allusion to early events in Israel. 

From the context. 

To explain Is 66 : 20 literally, requires that 21, 23 vs be so too, 
thus re-establishing the Jewish worship, which is inconsistent with 
Heb 10. In Ezek 47, the stream of water from the temple, pre- 
figures the GOSPEL. 

Parallel passages 

In Is 11, Messiah is spoken of as a prince of peace, but c 9 speaks 
of his wars and victories. Parallel passages and the N T, explain 
the nature of the peace and war of c 9 to be spiritual. 

3 It is a golden rule, that as prophecy is not self-inter- 
pretative — of private interpretation II Pet 1 : 20, predic- 
tions should be compared with others on the same topic, 
and history, profane and sacred. 

Instances of fulfilled prophecy from history are given Ch IV 
Prophecy, and Pt II c VI, Jerusalem. 

4 As the N T gives the meaning of the Old in part, so 
it also suggests rules applicable to all, of which we notice 
but one, suggested in almost every chapter. 

The great theme of prophecy is Christ and his kingdom, some of 
which is fulfilled, some fulfilling and some future. 



PROPHECY, INTERPRETATION OF. 159 

In Paradise, it foretold a Redeemer. In Abraham, it connected 
the covenants of Canaan and Christ. In the law, foreshadowed 
the "Prophet" and doctrines of Christianity. To David, the king- 
dom of his Son. In the later prophets, the change from Moses to 
Messiah, and destiny of the nations. After the exile, it gives 
clearer light on the change from Judaism. Jesus brings life and 
immortality to light in the gospel, and in the Apocalypse, he 
signifies in dark, symbolic words to John, the history of his church 

" Till he come." 

"The testimony of Jesus is" truly, "the spirit of prophecy." 
John 5 : 39, Acts 3 : IS, 10 : 43, Rom 1 : 2, 3 : 21, Rev 19 : 10. 

This fact proves and illustrates the general scope of an- 
cient predictions and limits them, teaching us to seek 
Christ everywhere, under both dispensations. 

While most interpreters agree in the above teachings, 
they differ in their application ; one class viewing them in a 
more spiritual light than the other. 

Points of agreement 

1 All admit the literal fulfilment of predictions in our 
Lord's advent, as riding upon an ass Zech 9 : 9, casting 
lots on his vesture Ps 22 : 18, Grave with the wicked and 
rich Is 53:9. 

2 Most agree as to the literal fulfilment of prophecies in 
the history of the Jews and other nations. And while both 
sides alike use this as evidence of Scripture, one uses it 
also as a rule of interpretation for prophecy to be fulfilled. 

3 As to the scheme of prophecy, most agree there are two 
centers or eminences from which it radiates, and around 
which the destinies of this world and the church revolve, and 
may be surveyed — the advent of our Lord to suffer, and 
his advent to reign (millennium) ; followed after the " little 
time " Rev 20 : 3, by the judgment. 

4 The conversion of the Jews and prevalence of truth 
spoken of in both Testaments, ending in the final over- 
throw of Christ's enemies, are admitted by most. Some 
from both sides add the return of the Jews to Palestine. 

The spiritual blessings foretold are, by both parties, 
applied to the church, and the reign of Christ to be visible, 



160 PROPHECY, INTERPRETATION OF. 

affecting all human relations. So far, there is substantial 
agreement. 

Points of difference 

The above then in brief, is what one class finds. Finding 
that the Jews were types, and distinction (" middle w T all ") 
between them and the gentiles abolished, and our dispensa- 
sation spiritual ; and that predictions if read literally, 
would restore Judaism and a system only to the church's 
infancy ; and that they are not repeated in the N T, and 
that predictions of them as a nation are referred to the 
church, or their conversion Acts 2 : 17-21, Rom: 11 : 26, 
they conclude the spiritual sense to be the design of the 
series — the mind of the Spirit. 

The other class agree to much of this, deeming it how- 
ever, not the whole truth. Inasmuch as the Jews in both 
Testaments are spoken of as beloved for their father's 
sake, and that prophecies as Is 11 : 12, Hos 3 : 5, Zech 14 
e g, inapplicable to, or written after the first return, remain 
unfulfilled, and cannot be applied to the church without vio- 
lating the rules of language ; that prophecies seeming to 
have early fulfilments in Jewish history or the church as 
Is 13 : 9, 10, 25 8, Hag 2 : 6, in the N T, seem also re- 
ferred to as future Matt 24, I Cor 15 : 54, Heb 12: 26, 
they conclude that much remains to be fulfilled in a literal 
and more extended sense. They hold the principle of literal 
interpretation, whether it applies to the restoration of the 
Jews, Christ's j>re-millennial advent, or establishment of his 
reign. 

To give our readers a better idea of this view, we tabu- 
late the part relating to the Jeius (omitting most of the 
texts), as found in Isaiah, Ezekiel, Jeremiah, Daniel, 
the minor prophets and Revelation. 

They are to be gathered and brought to Palestine Is 11 : 11, 
27 : 12, 13. 

Be carried by the gentiles, who shall join with them and be one 
Is 49 : 22, 14 : 2, 66 : 18, 20. 

Miracles wrought when Israel is restored ; as 



PROPHECY, INTERPRETATION OF. 161 

Drying up of Euphrates Is 11 : 15, 16, Rev 16 : 12, 
Rivers in desert places il 41 : 17-19, 
Christ as their head " 52 c. 

Have judges and counselors, with Christ their king, who is also 
acknowledged by the heathen Is 1 : 26, 60 : 17. 

They are to rule over all nations Is 11 : 13, 14, 14 : 1, 2. 

Live peaceablv, be numerous, prosperous, a blessing to all the 
world Is 11 : 13, 14, 14 : 1, 2. 

Land again to be fruitful Is 29 : 17, 35 c. 

Jerusalem rebuilt, never to be destroyed Is 26 : 1, 52 : 1. 

Wars and desolation just before Is 34, Ezek 28 : 25-6. 

The other class, regarding the Jews and prophetic lan- 
guage as typical, think such Scriptures to have reference 
to the first return, or return of Christ after his first ad- 
vent, or the time Kcoi 11 : 26, when "all Israel shall be 
saved " and adopt that system their law prefigured. 

A synopsis from Bickersteth's tables may illustrate 
this view. 

As the times of the gentiles are passing away, their power is 
broken, many having been converted Rev 7 : 9-14, Rom 11 : 25-32. 
The Jews are visibly recalled Dan 9, Ezek 20, Is 62. Are restored 
to favor, and their own land Ezek 36, Is 11 : 11, persecuted by 
gentiles under the last antichrist Ezek 38 : 1-16. 

Soon, signs in the sun and stars appear Matt 24 : 29, and sign of 
the Son of man 24 : 29, 30. 

Christ raises his dead, changes his living, who rise with him in 
the air Matt 24 : 31, I Cor 15 : 51-4. 

The wild beast and kings combine against Christ Rev 16 : 14, 
19 : 19. 

He pours judgment on antichrist, pleading with all flesh by fire 
and sword Rev 19 : 10-21, 15 : 1. 

This dispensation is discriminating, purifying I Cor 3 : 12-15, 
Mal 3 : 3. The fire and tribulation have a crisis at the beginning 
Ezek 38 : 22, 39 : 6, Is 66 : 15, 16, also at the end of the millennium 
Dan 12 : 1, Rev 19 : 20, 20 : 9. 

Christ descends on Olivet, Zech 14 : 4, 5, welcomed by Israel 
Zech 12 : 10-14, Acts 3 : 19-21. Satan bound, and the millennium 
begins Rev 11: 18, 20: 4, 6, Dan 7 : IS, 27. Rebellion still in 
the world, Satan loosed Rev 20: 9. Final judgment Rev 20: 
10-15. 

!New heavens and earth, the new Jerusalem descends from heaven, 
and the saints reign forever Rev 21 : 10-15. 

11 



162 PROPHECY, INTERPRETATION OF. 

" Lo ! he comes with clouds descending 
* * * * # 

Halleluiah ! 
God appears on earth to reign.' ' 

That the details as above are to be fulfilled in their order, 
is neither agreed, nor contended for. 

Christ and the inspired writers speak of his " coming " 
in different forms, ways etc. 

At birth— in the flesh John 16 : 28, I Joun 4 : 2, 3. 

Beginning his ministry Matt 3 : 11. 

In any great interposition Rev 2: 15, 1G. 

Pentecost John 14 : 18. Destruction of Jerusalem, Matt 24 : 27. 

To judgment Matt 16 : 27. 

His reign began after his resurrection and Pentecost 
Mark 9:1, Heb 1 : 5. And " he must reign till he hath 
put all his enemies under his feet" I Cor 15 : 25. 

It is not for us to decide on the merits of either of the 
above systems. The reader will do that. We simply mark 
the points of agreement. The spirituality and blessedness 
of Christ's reign are common to both. The difference is 
rather in the mode or accompaniments. And in respect to 
these, we commend the reader to the disclosures of the N T 
and rules sanctioned in its " quotations " Pt III c III. 

In prophecy, it is generally agreed that where years are 
not mentioned, days are for years. This rule is founded on 
analogy. See Numb 14 : 34, Ezek 4 : 5,6, where God 
appoints " each day for a year." 

Again, " Time, times and half a time " seems to mean 
three and a half prophetic yrs of 360 prophetic days — 1260 
yrs, the period for the rise and fall of antichrist Dan 7 : 25. f 
See Rev 11:2, 3, where the same period seems meant — 
1 260 days or 42 months. In Gen 15 : 13, 400, Ex 12 : 40, 
430 yrs (the sojourn in Egypt), the 65 Is 7: 8, the 70 of 
the exile, and the 70 weeks Dan 9 : 21, when Messiah was 
to be cut off, the time is given. 

As said (vide Chronology), God has permitted uncer- 
tainty as to the past, as he veils the " times'' and "seasons " 



PKOPHECY, INTERPEETATION OF. 163 

future, from us, applies to prophecy as well. Prophecy 
assures us of his purpose, and lays down prognostics of what 
he will do ; adding, the wicked shall not, but the wise 
(marg teachers), shall understand, Dan 12 : 10. Even in 
fulfilled prediction, the dates are often uncertain, suggesting 
modesty in setting the time of coming events. 

Ex. While we begin the exile with the carrying away of Daniel 
606, and end with the decree of Cyrus II Chkon 36: 57, 22, Ez 1, 
some date from the burning of the temple to the decree of Darius, 
IIChron36: 14-21, Ez 6. 

In Con. The subject of this section is fruitful, and sug- 
gestive of sublime and beautiful ideas of the glory — the 
character and attributes of God, as the Maker and Ruler 
of the natural and moral world. His omniscience and 
prescience are opened to our view. Foregleams of his plan 
and purpose, impress us. Fore-known are all things to him, 
good and evil, down the stream of time to eternity. And 
all events are present and certain, without alternations of 
time or contingency of happening, as with us, through the 
conflict of the ages. And that without any decree affecting 
our own responsibility. 

2 It suggests that he knows what is in our heart, what we 
will be and do, and has judged already, to give us accord- 
ing to our ways ; yet in such manner as not to interfere 
with our free agency. This thought, in connection with the 
doctrine that the hearts of all men are in his hands, is an 
inspiration to the faith that overcomes, to live in God's 
order, and Spirit of Jesus, in order to get the desire of 
our heart fulfilled. 

" Whate'er we hope, by faith ive have, 
Future and past subsisting now. 11 

3 The prophet was also a teacher of his times as well as 
a revealer of the future. Hence in the N T, their succes- 
sors, the apostles, are called prophets, and their preaching 
"prophesying." Acts 13: 1, Barnabas and others at 
Antioch, are called " prophets and teachers " In Acts and 
the Epistles, to preach is the same as to prophesy. " The 



104 DOCTRINES. 

spirit of prophecy " and office culminated, and has its ideal, 
in the person and revelation of Jesus our Prophet. So 
after the Spirit was poured out on Pentecost, Joel 2 : 28, 
quoted by Peter Acts 2: 18, the apostles, even " servants 
and handmaidens,'' prophesied. So Philip's four daughters, 
Acts 21 : 9, " did prophesy." While the apostles and 
others had the gift of foretelling things future, ending per- 
haps with John, it does not seem so much to have been lost, 
but blended with — merged in the clearer light of gospel 
day; dispensing with its ancient form. 

Come Holy Ghost, for moved by thee 

The prophets wrote and spoke ; 
Unlock the truth, thyself, the key, 

Unseal the sacred book. C. Wesley. 



PART III. 

CHAPTER I. 
SYSTEMATIC AND INFERENTIAL STUDY. 

No science is more inductive than theology. The Bible is a 
record of words and facts, and it is our duty to analyze, reducing them 
by a method inductive, into order, and then deducing— gathering, 
the general truth. Bp of Kentucky. 

Sec 1 Doctrines. 

THE texts of Scripture form the basis of theology, as 
the facts in nature do in natural science. While the 
inductive philosophy is used in both, in revelation 
there is a guiding light for systematizing and inference, not 
found in nature. 

The systematic study of the Bible differs from interpreta- 
tion, as systematic theology does from the meaning of the 
words. 



DOCTRINES. 165 

Truth is revealed in the form of doctrine, precept — com- 
mand, promise and example. Doctrine (what is taught), 
implies command ; this promise, and both duty corre- 
sponding. 

Now the careful student will not only classify doctrines, 
under their respective forms ; but the various forms under 
their respective Scripture truths also. It is in finding the 
true sense and assigning to every part — every truth and 
duty its place in order, according to its importance, so that 
each will honor the rest, that makes the true system of divinity. 

When we say doctrine implies precept, we state an im- 
portant truth. Doctrine embodies command, and is by 
God intended to enlighten, convict of sin, and lead to holy 
living. Many put asunder what God has thus joined, or 
explain truth so as to weaken its effect on the conscience — 
making void the law, or " hold down the truth in un- 
righteousness." 

While there are a few partial summaries of truth as 
Eph 2 : 4-10, Tit 2 : 11-14 in the Bible, so that one may 
gather in part a system of sound doctrine, yet without 
systematic study, it tempts us to overlook the proportion 
and connection of doctrines ; the more dangerous when a 
part (as noticed c VI. Sec. 2, Obs), is taken to be, or 
taught for, the whole truth. Getting and resting in favor- 
ite doctrines unduly, is one cause of so many weak, cranky 
people, and ''wood, hay, stubble" in God's building. Our 
spiritual man is so constituted (made in the image of God), 
as to require the whole truth as in both Testaments, for 
its satisfaction and perfection. See Col 3 : 10. 

Scripture may be studied to ascertain its doctrines, or 
its rules of morality and holiness. The system of doctrine 
thus framed is dogmatic — doctrinal, and the system of duty, 
moral or praetieal theology. The articles of our creed may 
illustrate the first, and both are interwoven in our Bible 
and religious experience. 

Eules for Framing a System. 

This is done by gathering all the texts on the same sub- 



166 DOCTRINES. 

ject under one head ; then compare, restrict and explain 
the whole consistently. 

1 As said, the NT is the key to the O T mysteries 
chiefly. 

2 Ambiguous, figurative or unexplained portions, are 
illuminated by those that are clear, literal or enlarged on. 

3 As Scripture does not contradict itself, explain doc- 
trines consistently. 

Ex. Repentance, faith, obedience, are the gift of God Acts 5 : 31. 
Yet the guilt of impenitence is charged to us Matt 11 : 20, 21, and 
not to obey, the ground of condemnation John 3: 18. So the gift 
implies the gracious ability, and our responsibility. 

4 Explain and apply doctrines to the purpose intended, 
often personally. 

Ex. " Election, " however it may be regarded, it is agreed in- 
volves no capricious fondness, but is founded in wisdom. It is a re- 
velation of the divine character, in agreement with God's fore- 
knowledge. As said, prescience alters not man's freedom. Hence 
good and bad are " predestinated " to life or death from the first, 
" according to the foreknowledge of God." I Pet 1 : 2, Eph 1 : 11. 

The doctrine is introduced for such purposes as 1, To show salva- 
tion is through charis — grace, not of works Rom 11: 5, 6. 2, Ac- 
count for the stumbling of the Jews without excusing them c 9 ; or 
certainty of Christ's kingdom in spite of opposition Matt 21 : 42, 
I Cor 15: 25. Explained and applied to the purpose intended, it 
is not capricious, and does not alter man's responsibility, and per- 
sonally, it illuminates and confirms our faith. 

Obs. As in faith, there is the grace and the gift as Daniel Steele 
says, so in election, there is the conditional and unconditional. 

Again, in the connection between the first offense and 
condemnation of all Rom 5, is used to illustrate Christ's 
redemption. 

5 We may not make deductions by reason from revelation. 
They may be false. The Jews and Papists illustrate the 
folly and wickedness of this. 

The Bible says, man is totally depraved ; but it is not 
deducible that every one is, in the same degree. 

" No man is to be pressed with consequences from the 
Scriptures, unless the transcript be by the hand that 



DOCTRINES. 167 

wrote the original." Jeremy Taylor And the martyr 
Ridley says, " In these matters I am so fearful, that I dare 
not speak further * * * than the text leads me by the 
hand/' 

6 Relative importance, a. What is omitted in one book, 
several or many, is not thought so important as what is 
named in all. 

b. Mark what is oftenest spoken of by Christ and his 
apostles. 

Thus the commemorative element in the supper, is found to be 
primary, for it is thrice named I Cor 11 : 24-26. So of the divine 
procedure, Christ admonishes three times Matt 13, 25, Luke 19, 
that gifts unused are taken from us ; but if improved, are increased. 
Humility is recommended seven times in the tirst 3 gospels. 

c. Note what is common to both dispensations. 

Thus the sacrifice of Christ, as typified through 4000 yrs, " Once 
offered to bear the sins of many," suggests its great value, and the 
feelings we ought to nourish in reference to it Heb 9 : 28. 

d. Note the value given to any truth or precept. Unbe- 
lief is spoken of as the great sin and ground of condemna- 
tion. " Without faith, it is impossible to be well pleasing " 
to God. Sometimes one quality is set above another. 
Love is greater than faith and hope I Cor 13. 

Applying the above rules to the finished work of our 
Lord, in its connection with our justification and sanctifi- 
cation, we find it set in the foreground in all the N T. 
And his resurrection and ascension, as evidence of his di- 
vinity and our resurrection, are mentioned in the letters 
alone more than fifty times. 

Canons on the application of the rules — 

1 Nothing may be made an article of faith, not found 
in the Bible. 

2 There must be an indifferent judgment till the truth 
itself decide. Bias, inclination, fancy, like stained glasses, 
will reveal truth in a false light. 

3 Give every doctrine its relative value, as in the Word. 

4 Scripture is full and clear in cardinal doctrines. 



168 PRECEPTS. 

Where not, it is because not important, or the knowledge 
thereof, not for this life. 

5 Of apparent contradictions, some are only verbal. In 
such as the following (affecting doctrines), as when the 
same act is affirmed of different persons, or contradictory 
qualities ascribed to the same person or object, there is a 
sense in which both assertions are true. 

Exs. It is said ten times, Pharaoh hardened his heart, and ten 
times, God hardened it. What the sense is not, may be gathered 
from revelations of God's character ; what it is. may be told or may 
not. If not, it is one of the *' secret things " which belong to God. 

The Bible says that all men are sinners. Also, that some (born of 
God I John), do not sin. In Ex 20, we read that God visits the 
sins of the fathers on the children, but in Ezek 18 : 20, the children 
do not bear the iniquities of the parents. " Either the parent's sin 
falls temporarily on the child * * * or the first may be limited to 
those who hate God. The fruit is good or bad as the stock is. Chil- 
dren of drunkards run out in the third and fourth generation.* In 
such texts, there is a sense in which both assertions are true. 

Sec 2 Precepts. 

Doctrine has been put first, because at the basis of 
all morality ; also, because most of the rules are alike ap- 
plicable to precepts, promises and examples. The gospel 
opens with the "story of peace " and pardoning mercy 
of God. Christ then teaches the sense of God's law, 
as in the sermon on the mount, freeing it from the glosses of 
the Jews, convicting us for a higher life — " in newness of the 
spirit, and not in oldness of the letter." Knowledge of 
truth precedes goodness. Or in Scripture phrase, we are 
sanctified by faith through the truth, or operation of the 
Holy Spirit. 

The preceptive parts are rather principles of action or 
life, than directions ; appealing to the motives, the con- 
science, that our words and acts may be right. For inten- 
tions are the beginnings of words and actions. 

* It is in the reverse of this law — the generation of the godly, that 
we have one pledge of Ciikist's reign, and of the righteous filling 
the land. 



PKECEPTS. 169 

Thus the commandments are taught by our Lord to be 
love to God and man — going forth in right words and con- 
duct to GoD-ward and our kind, Matt 22 : 40. 

And on these again, "Hangeth the whole law and the 
prophets." Such teaching accounts for the opposition it 
met with. The Scribes and Pharisees had been giving the 
letter of the law and their own traditions, instead. 

Even when in specific form as Matt 5: 40- (about letting have 
the " cloak " — inner garment, compare John 18 : 22-3, Jesus's 
reply when struck), it is the spirit which leads to the duty, rather 
than the letter that is meant, without which it could not be kept. 

The precepts come to us generally in comprehensive 
terms, to be explained and applied by the reader according 
to his own mind and heart. While in most cases they are 
plain, still are they taught in such a way as to suggest that 
God means " to prove thee, to know what was in thine 
heart, whether thou wouldest keep his commandments or 
no," Deut 8:2. Precepts are therefore of such a nature 
as to be best understood and applied by the pure in heart. 

To apply the moral law. 

1 What is forbidden in the highest degree, is forbidden 
in the lowest degree also : — as murder, and the passions 
which lead to it ; adultery, and even inordinate desires, 
appetites etc, are sins of the flesh. 

2 When sin is condemned, its opposite is enjoined ; and 
when a duty is enjoined, the opposite is forbidden. It 
condemns images, teaching us a spiritual service. Love 
supreme to God, forbids love to persons and things, except 
as it may lead to him. (Yet there is a love pure, that 
regards the creature for God's sake, that neither takes nor 
gives harm.) It surrounds the parental relation with 
sanctity and honor, also forbidding neglect and disobedience 
in both parent and child. 

Obs If we are to love God with all the heart, is not 
partiality to relations and friends, to the prejudice and harm 
of others ; that parental fondness which indulges children 
(this finds an expression in the doll — idol, an image of 
corruptible man, or other creature), ministering to the lower 



170 MORAL AND POSITIVE PRECEPTS. 

nature ; that favoritism — thought, time, money bestowed on 
pet birds and animals, a kind and degree of worship, a 
vitiation of the first commandment? 

There is a book — Heart and its Inmates, which illustrates the 
state of man's heart, under the symbol of the various creatures, in 
it — " Most people think that if they keep the best rooms of the heart 
swept and garnished for Christ, they may have a chamber for Belial 
for occasional visits, a stool in the counting house, or corner in the 
scullery, where he may lick the dishes." E-uskin. 

As the heart controls all, so God in "the great and first" 
commandment, aims to sanctify, regulate and direct the 
whole life. Not to love is to hate, and he " that hateth his 
brother is a murderer " I John 3 : 15. 

Sec 3 Moral and Positive Precepts. 

Those commands (according to Doddridge and Bp 
Butler), are moral, the reasons for which we see, and those 
positive, the reasons for which we do not see. The moral 
are founded in reason, justice, mercy, as the decalogue. 
Positive precepts are incidental, and may be temporary, as 
for an occasion, person or nation. These refer to acts not 
necessarily implying a good, obedient heart. Those have 
reference to and imply actions, as the expression of holy 
feeling. 

Some precepts are mixed — both moral and positive, as 
the Sabbath. That man requires one day in seven, is the 
moral part ; while the law fixing the day, is the positive. 
And moral duties become positive, as being commanded, 
and positive moral, as requiring holy motives. 

Positive laws differ from the moral — 

1 In their nature They are indifferent till given. To 
look at the brazen serpent, or sprinkle the door-posts with 
blood, was not a duty till enjoined, and was also temporary. 
The moral law is spiritual and eternal. 

2 In their evidence. The one is in the Bible, is matter 
of revelation ; and differences of opinion therefore, with 
regard to their observance, may be excusable. The moral 
is written (though often nearly effaced), in the heart. 



MOKAL AND POSITIVE PKECEPTS. 171 

3 In their grounds. Positive precepts are founded in 
the will of God, and the design of some is obvious, as 
baptism, the Lord's supper and Sabbath. But why these 
rather than others, is not revealed. The other is founded 
in the nature of God and of man, and the relation subsist- 
ing between them. 

4 In extent of obligation. The positive are specific : 
e g, the ceremonial law was for the Jews, not gentiles. 
Worship in the grove Gen 21 : 33, was right for the patri- 
archs, forbidden to Israel Deut 16 : 21, under the gospel, 
indifferent John 4 : 21-3.* The moral part is universally 
binding, and in every relation of life. 

5 In their observance. The first, addressed to outward 
actions, are to be observed according to the letter ; the 
moral law, controlling motives, is obeyed in many different 
ways. 

6 In their connection. The positive are not necessarily 
connected. The moral are : e g, faith is the parent of many 
virtues. And love to God increases sorrow for sin and 
fear to offend. But circumcision did not imply a clean 
heart. "Institutions may be observed apart, but virtues 
go in troops." Bp Hall. 

God rejects positive institutions when made an end Is 
1 : 11-17. The outward rite should yield to the dictates of 
mercy — keeping a sabbath, to the law of love Mark 2 : 23-8. 

Obs 1 On the 4th commandment, let no one think of keeping it 
according to its nature and design, without preparation for it in all 
things, on the day before. The pious Jew did thus. 

2 They are wrong whose conscience obliges them to keep the 
seventh day. 

* Our woods and camp meeting, have their earliest reference to 
the " grove " and feast of tabs— " booths " Lev 23 : 33. 



172 PKOMISES. 



CHAPTER II. 
SYSTEMATIC AND INFERENTIAL STUDY CONTINUED. 

Sec 1 Promises. (About 3000) 

IN general, the promises of God are the expression of 
his immutable counsel. Counsel, not in the sense of 
secret purpose, as some teach. They are the revela- 
tion of his purpose " before times eternal " Tit 1 : 2, and 
quoted Heb 6 : 17, 18, in proof of his immutability. 

Faith in the promises is the great medium of man's 
restoration and holiness. "As the threatenings awe and 
tend to check irregular inclinations, so the promises excite 
to and encourage universal holiness." * 

Of the promises, some are peculiar, as to Noah, Abra- 
ham, Moses, Peter. Such are personal in their application. 

Some are temporary, as those to Israel in worldly good. 
So of the gifts promised in the first age — miracles, and 
inspiration of the Scriptures, which are now withheld or 
greatly modified. 

Some are universal, as the gospel of Christ, which 
is become the ground and measure of faith for all people 
and times. 

To this class belong those promises which refer to the 
things of this life. Under a typical dispensation, where 
eternal things were less clearly revealed, riches, honor, 
power, seem to have been promised to and motives for, 
obedience. While u the hand of the diligent maketh rich," 
this law seems modified under the gospel — 1 Persecution 
for Christ's sake is foretold, but has in it promise of 
greater good. 2 Christ's kingdom in its very nature, 
implies a life of faith, not of sight. 3 Temporal things 

* Clarke on the Proms, Introduction. Clarke's Int might 
be read with interest here. 



PEOMISES. 173 

are to be used in promoting our spiritual life and the king- 
dom of God. 

Providence seems to have been a teacher to Israel and 
the world. And Providence and promise, as C. H. Yatman 
says, go hand in hand. The prosperity of God's chosen 
was, it seems, for a sign to the nations — proof of the one 
true God and his providence. But now, the Bible com- 
plete, God is free so to speak, to deal with us as seemeth 
him good. In seeking therefore in the temporal promises, 
we are to remember that prosperity, health etc, have ceased 
to be the uniform expression and evidence of the divine 
favor. 

Obs. The poverty of Christ is in the gospel, held up for our 
imitation. Socrates chose poverty as the more excellent form of 
life. Mr. Wesley said if he left over £10 behind, the world might 
call him a thief and robber.* 

Some are absolute, as of the Messiah and call of the gen- 
tiles. Of these are " The gifts and calling of God, (which) 
are without repentance •' Rom 11 : 29. 

Others are conditional. 

The spiritual life e g, through its different stages, is con- 
ditioned on keeping the commandments — pleasing God in 
soul and body. So of the physical life — health and 
freedom from chastisement Ex 15: 26, Deut 28: 60. 
Such is the connection of soul and body, that the vigor of 
both alike depends on the observance of God's ordinances, 
on which the laws of our being are founded. To such a 
life, is suffixed that remarkable promise Ex 15 : 26 * * * 
"For I am Jehovah rophi — the Lord that healeth thee." 

This class of promises then, is to character. "If ye be 
willing and obedient, ye shall eat the good of the land " Is 
1: 19, has both premise and promise of both temporal and 
spiritual good. 

While we cannot claim the promises on the ground of 
sorrow or distress, we do on the ground of Christ's atone- 
ment. The means and order are given Ps 50 : 14, 15, 

* Put not your trust in money, 
But put your money in trust. O. W. Holmes. 



174 PROMISES. 

" Offer unto God thanksgiving, pay thy vows * * call on 
me in the day of trouble, I will deliver thee, and thou shalt 
glorify me." 

Faith and patience are a condition to reap the promises. 
We are to keep in mind that a thousand years are with the 
Lord, as one day. This doctrine is an occasion of failure 
to some. The promise John 14 : 3, to come and take us 
to himself, Christ spoke over 1800 yrs ago. 

" No time is too long nor labor too severe, when the 
glory of eternity is the mark we level at " Caughey. 

"He that believeth shall not make haste" Is 28 : lfi, is 
iterated " By patient continuance in well doing " Rom 2 : 7. 

Obs. God keeps us out of our suit in some things, till compelled, 
as it were, by " importunity, " to yield. See this illustrated in the 
parable of the unjust judge, three loaves Luke 11, 18, and Syro- 
phoenician woman Mark 7. 

Quietly wait, if blessings sought 

Are found within what Christ hath bought ; 

If found within the boundary line 

Of real good, they shall be thine. 

Though suns may rise and suns may set, 

The Lord his word can ne'er forget.* S. S. Trs Jour. 

While God's promises are in a sense his debt, they are 
to be used as incentives to prayer. 

He had promised David that he would establish his 
kingdom, and David pleads with him to fulfill it II Sam 7 : 
18-25. 

He told Elijah he would send rain I Kgs 18 : 1, yet 
Elijah v 42-4, prays earnestly for it. 

Daniel knew that the captivity was ending, when he set 
his face to pray for the Restoration 9 c. 

Obs. In Daniel, we have an illustration of the maxim that he who 
prays most and best, does most and best work. It pays to " keep prayed 
up," and also done up every day. 

And 

* Faith and trust may be compared to the pioneer and settler. 
The first explores, the other settles and dwells in the land. Rev. J. 
K. T. Gray, D.D. 



PROMISES. 175 

" It was while they all were praying, 
Expecting it would come, 
Came the power 

That Jesus said he would send down," 
on Pentecost. 

A few extracts out of our Father's Will, as the experience of 
some of his children, are appended. 

Ps 25 : 9, 14, The meek will he guide in judgment 

34 I will bless the Lord at all times 

37 : 3-6, Trust in the Lord and do good 

41 : 1-3, Blessed is he that considereth the poor 

50: 14, 15, 23, Offer unto God thanksgiving 

91, He that dwelleth in the secret place 

92: 11, 14, Mine eye also shall see my desire 

103, Bless the Lord, O mv soul ! 

107 : 43, Whoso is wise. "Com A V 

122: 6, Pray for the peace of Jerusalem 

126 : 5, 6, They that sow in tears shall reap in joy 
Prov 3: 13-18, 33, Happy is the man that findeth wisdom 
Matt 5: 3-12, The beatitudes 
Mark 11 : 20-5, Lesson of the barren fig-tree 
John 3 : 16, For God so loved the world 

15: 7, If ye abide in me * * * ask whatsover ye will 
Kom 8 : 28 to the end, — And we know that to them that love God 
I Cor 10: 13, There hath no temptation taken you 
Heb 13: 5, Josh 1:5, u I will in nowise fail thee" 

What a thesaurus of unrealized blessedness is found in 
Ps 81 for Israel, had he not failed to meet the conditions ! 
Deut 28 gives a symposium of what was for that nation, 
most of which also, is applicable under the gospel. 

On faith, to which the promises are given, the master- 
piece is Heb. 11. 

On love (so fraught with promise), the ideal is sketched 
I Cor 13* 

As the ordinances of heaven — sun, moon and stars, run 
on from age to age unvarying, so the counsel of God is in 
full, undiminished force to the end — " an everlasting cove- 
nant, ordered in all things and sure " II Sam 23 : 5. 

Also as in orator}^ the chief element of power consists 

*Vide The Greatest Thing in the World, Lec, Prof Henry 
Drummond. 



176 PROMISES. 

not so much in what is expressed, as suggested and implied, 
so in Revelation, there is a plethora — a length, breadth, 
depth and height no man lias ever realized. " And there 
was the hiding of his power," Hab 3 : 4. And hence, in 
the experience of individuals and the church, its doctrines, 
precepts and promises have been growing more important 
and full of meaning from generation to generation, e g, 
The first promise Gen 3 : 15 to Adam, and Jehovah 
jireh 22 : 1-4 on Moriah, have a meaning and evidence 
to-day as never before. 

This has a striking illustration in the atonement on 
the -f- . Once the sign of reproach and suffering, God has 
honored the cross of Jesus, making it the symbol of his 
faith, conflicts and triumphs, throughout the whole Chris- 
tian world. 

" All the light of sacred story 
Gathers round its head sublime.' ' 

In con. To the good, the promises come in every rela- 
tion and state, from the king, to them that are subject. To 
the minister and his flock. Parents, " to yo«u is the promise 
and to your children" Acts 2 : 39. To filial obedience, 
" length of days." 

To the widow and orphan, God is a " husband " and 
" father " To the aged, weak, afflicted, poor, prisoner, 
persecuted ; to the merciful, peacemaker, meek, are bless- 
ings peculiar, in reversion. And the time of man's ex- 
tremity, is God's opportunity. 

The preceptive part complied with, God, no respecter of 
persons, here meets man as it were, on one common, holy 
ground. And the Promiser is more concerned in the ful- 
filment, than the promisee. These Scriptures ring with a 
challenge to faith, to prove our Maker's power and faith- 
fulness. 

In this Magna Charta of rights and privileges, God gives 
us so to speak, a carte blanche — a note signed, to be filled 
with whatever the receiver may desire, 



EXAMPLES. 177 

"Standing on the promises of Christ my Savior, 
Through eternal ages let his praises ring." 

Clarke on the Proms (about 2000), in plan and fulness, is the 
best on this subject. 

Sec 2 Examples. 

As said, our Bible abounds in this mode of teaching. 
Examples illustrate truth and duty, and exert a potent 
influence on life and character, This, in application to 
goodness, is spoken of Prov 13 : 20, .11 Cor 3 : 18 ; and the 
power of bad example (personified), by a poet — 

" Sin is a monster of so frightful mien, 
That to be hated needs but to be seen ; 
Yet seen too oft, familiar with her face, 
We first endure, then pity, then embrace." 

It is well to know also, that the unconscious influence 
exerted by us and upon us, is greater than what we are 
conscious of. u If it were not for bad example, people 
would be ashamed or afraid to do wrong." Dempster. 

In order of time and importance, it is before precept. 
The living teacher impresses us more than his posthumous 
works. See this referred to in the case of the great Teacher 
cIVSecI. 

Holiness (which is at the basis of goodness), as it is the 
most important quality in man, so also it exercises the 
greatest influence over us. Holiness is the most glorious 
attribute of God. And if to be good is to be great, it is a 
laudable ambition for a person to aspire to be great as he is 
good. 

To illustrate the effect of example in its more amiable 
forms, we quote an excellent writer — 

A selenium cell connected with an electric bell, has been 
attached to the Lick Telescope, so that when a comet comes 
within the field of the instrument, though invisible to the 
eye, it announces itself in ringing the bell. 

More sensitive than selenium to light, is the pure mind 
to purity. Paul tells us, " we are come unto mount Zion 
and unto the city of the living God * * * and to innu- 
merable hosts of angels, to the general assembly and church 
12 



178 EXAMPLES. 

of the first born * * * and to Jesus the Mediator " 
Heb 12. 

In the toil and moil — the dust and sweat of daily life, 
the sweet peace bells ring to unhearing ears. But when 
alone with God, we see and hear things which set them 
ringing in our heart. 

A pure, gentle soul cannot come within the radius of 
any circle, but his quality and influence are felt ; and by 
some, more than others. His look, tone, voice, gesture, 
pose — that undefinable thing we call " patience," impresses 
every one. 

The pure in heart shall see God. How long it took to 
polish the lenses of this telescope, and so much money, be- 
fore it could sweep the zodiac, above the mists and tremors 
of earth and air ! How long it takes lis under discipline 
— in the hands of our Maker, to be made pure ! Are we 
co-workers with him to have his will done in us ? An- 
nunciation C Advocate. 

The most lovely of our kind are human, and do not fill 
our idea of virtue incarnate. It is only in the life of our 
Lord that we read (in the gospels especially), and con- 
template a character unique — alone in kind and excellence. 
There is no virtue — physical, mental or moral feature in 
excess or defect, as with man. In him the human blends 
with the divine in a perfect harmony, suggestive in a holier 
sense of the first Adam, reminding us of what we were in 
him, when fresh from the hand of God. 

And through and above all, we are to fix our eye upon 
Jesus, and esteem others only in so far as they " have been 
with Jesus." And this, we are also taught to do, for his 
sake alone. It is Christ only, who authoritatively says, 
" Follow me " Matt 8 : 22. It is a good rule in the imita- 
tion of Christ (as one said to the writer), to live as you 
think he would, if in your place. 

To that one who, like the subject of St. John the Aged 
c IV Sec 1, has had the Master's look and word to 

11 Light and break the silence of his heart forever ," 



EXAMPLES. 179 

Christ has become the object of love and worship ; and 
his most valued teachers and friends, are but of relative 
importance. 

He who has learned of Christ ceases from man Is 2 : 22, 
and finds in his life, teaching and finished work, both mo- 
tive and means for the highest state of holiness and happi- 
ness. Indeed, every form and degree of the higher life ex- 
perience is summed up and centered in the knowing and 
being united to him.* ISee closing par. 

That so many of Christ's " followers " seek rest for their 
souls in ordinances, going far and near after popular teach- 
ers etc — trusting in man, is a proof both of the ignorance 
and deceitf illness of the heart — its enmity to God. Jesus 
is the last resort. Until we take him, we may be " ever 
learning and never able to come to the knowledge of the 
truth" II Tim 3: 7. 

1 There are actions recorded in Scripture, as of injus- 
tice and idolatry, with censure. They illustrate human na- 
ture, and other important ends. 

2 There are actions of the good noticed without censure, 
as Abraham's equivocation with Pharaoh Gen 12, and the 
father's example followed by the son's, with Abimelech c 
26, and Rebecca's weakness and sin, in getting the blessing 
for Jacob. To this class belong such customs as are for- 
bidden in the gospel, as the taking of more than one wife 
and putting away of wives, suffered by Moses. 

3 Others (in the O T), were by express command, as the 
offering of Isaac, destruction of the Canaanites, killing of 
the idolaters in the camp. Abraham's offering was for an 
example and test of faith, the Canaanites were irretrievably 
wicked and their probation up. The Levites slew the 
idolaters because it was treason against the invisible King. 

4 la judging Scripture examples, ascertain the princi- 
ple on which the acts were performed. This is suggested 
in Heb 11, where some things are imitable only by the 
law of faith, whence they spring. Elijah mocked the 

* On the imitation of Christ, Kempis and Imago Cheisti are 
without rivals. 



180 EXAMPLES. 

priests of Baal, to make the exposure, and sin of the god 
and his worshippers, appear the greater. He called lire 
from heaven II Kgs 1, not to avenge himself, but for a 
sign against Ahaziah. But when James and John desired 
our Lord to do likewise, they were reproved, both as to 
the example and spirit manifested. Luke 9 : 54, A V. 

From the above, we deduce the following general rule of 
judgment — Estimate each act, as the person who performed 
it, was bound to by the law under which he lived, but not 
to copy if inconsistent with the gospel. 

Principle of imitation — If the matter be of a moral na- 
ture, we are to copy the example of inspired men, so far as 
the reasons are the same in their case and ours. If not simi- 
lar, we keep the command by cherishing the spirit thereof. 

We are taught " through love " to " be servants to one 
another," and if one portion of the church is in need, we 
are to give as the churches did Acts 11, I Cor 16. But 
if we follow the example of washing one another's feet, we 
apply the exceptive rule above. The sandal, heat, sw T eat 
and dust in that land, made it a necessary refreshment. 
A kiss was the form of salutation and affection. The prin- 
ciple — the expression of affectionate feeling, is still binding, 
but shown in other forms also. 

If the example refer to a positive institution, we do not 
copy in the mere circumstantials. Our Lord instituted 
the holy supper in an upper room, Thursday, in the eve- 
ning, with unleavened bread, all reclining. But we do not 
deem one of these five accidental means necessary to the 
observance. 

In all cases the duty is founded on the command, the 
application to be fixed according to the phraseology and 
example of inspired men, subject to the rules given above. 

1 Examples are helpful in interpretation. If by men at 
the time inspired, and according to the above rule, we have 
an inspired interpretation of its meaning. The conduct of 
Paul Gal 2, in opposing Peter on circumcision, and prac- 
tice of the apostles, decides the significance of many pas- 
sages of Holy Writ. 



EXAMPLES. 181 

Note. The prejudice of Peter in respect to the gentiles, viewed 
in connection with the time — 10 yrs after Pentecost, and means used 
— the two visions and Cornelius's messengers (Acts 10), to destroy 
the caste, may suggest the mysterious power, and also evil of both 
false teaching and ignorance. Peter had not so learned of Christ. 

2 In practical application. If it be asked whether it is 
the duty of all Christians to work for Jesus, we learn (and 
in agreement with the moving of the Spirit), to apply the 
precept in Abraham Gen 18 : 19, the captive maid II Kgs 
5 : 3, Demoniac Mark 5 : 20, Andrew and Philip John 
1 : 41, 45, Samaritan woman 4 : 29. 

Is it a question whether I can be as holy in business as 
in retirement or public service of religion ? I find that 
Enoch had sons and daughters, Abraham great possessions, 
Joseph was governor of Egypt ; Moses king in Jeshurun 
Deut 33 : 5, Daniel was next to the king in Babylon, and 
Jesus was perhaps not less holy as a mechanic than 

" When listening thousands gathered round ' 

(in the sermon on the mount), or the sacrifice on the cross. 

We are instructed, warned, inspired to do and dare by 
the lives of men and women eminent for virtue or vice. 
And the Bible is like a vast picture gallery, where every 
one may find his ideal. 

Some are impressed with the obedience of faith in him 
who is honored as the " father of many nations ; " or the 
gifts and inspiration of the babe found in an ark of " bul- 
rushes" and "wept," who rose to be as in the place of God 
to Pharaoh, Aaron and Israel — the Heb prophet and legis- 
lator ; others are inspired with the patriotism, faith, zeal, 
chivalry of Moses' minister Joshua, or the character of the 
judge, prophet and reformer Samuel ; while the devotional 
spirit, the varied enduements personal and regal, and great 
life of the youngest of Jesse, the " man after God's own 
heart," or the wisdom and statesmanship of him who in 
Babylon 

Dared to have a purpose firm and 
Dared to make it known. 



182 EXAMPLES. 

With the womanly virtues of such as Ruth and Hannah, 
all are pleased. 

We look on the portrait of Saul with feelings of pity 
and sorrow ; on that of Ahab, with execration as a master- 
piece of weakness and wickedness. From that of Jezebel 
and her daughter Athaliah, we turn away with horror and 
disgust. 

Of the kings, Josiah impresses us above all, both for 
goodness, and as the reformer. He seems to have been be- 
loved in life and mourned in death, above all; perhaps 
above any in the world. In childhood it is said " Like 
unto him was there no king (Jehoshaphat nor Hezekiah), 
* * * neither arose there any like him." And in death (at 
Megiddo), " All Judah and Jerusalem mourned for Josiah. 
And Jeremiah lamented for Josiah. And all the singing 
men and singing women spake of Josiah in their lamenta- 
tions to this day. And they made them an ordinance in 
Israel. ,, 

What consecration to God is suggested ! What zeal, 
courage, firmness it took to destroy Baal and his priests, and 
restore the temple and worship of God ! ! (The law was 
lost, the sanctuary dedicated to "Asherah," and the nation 
at its lowest, darkest state, sunk into idolatry.) And what 
a lesson and inspiration to reformers in church and state, 
does Josiah present ! * * * But such a life we feel better 
able to contemplate, than adequately describe. None can 
read the story inspiration has given — II Kgs 22-3, II 
Chron 34-5, and not feel that goodness is tnie greatness. 

Of N T heroes, John Baptist, the beloved disciple and 
Paul, are beloved and honored of all, while Mary who sat 
at Jesus' feet, may be regarded as a better type of woman- 
hood than Martha. The history of the three Herods, 
Herodias and daughter, Judas and Simon Magus, give ex- 
hibitions of human nature in some of its most hateful 
aspects, full of warning, and sense of God's retributive 
justice. 

How affecting is the humility of the true teacher John 
3 : 29 (before imprisoned in Machaerus), when his ministry 



EXAMPLES. 183 

was waning and Christ's waxing! — "He that hath the 
bride is the bridegroom ; but the friend of the bridegroom 
* * * rejoiceth greatly, because of the bridegroom's voice; 
this my joy therefore, is fulfilled. He must increase, but I 
must decrease." 

All that philosophy and wise men * * * can teach, 
says Luther, history presents by examples and cases. And 
thus Christ * * * is preached from the annals of his own 
kingdom. Neander. 

Obs. Intelligent piety will not regard with superstitious rever- 
ence, nor worship eminent saints as some do. Nor are we to con- 
found the real with the typical character of some — Jacob for 
example. For it seems to be in spite of their weaknesses, rather 
than holiness (above all others at least), that God chose and honored 
them so. As the progenitors of Messiah, there was a kind and 
degree of honor due from God (so to speak), and man, even in the 
case of the " supplanter. ' ' See Scripture Difficulties, Pt III, 
c IV. " I am the God of Abraham, Isaac and Jacob V often occurs 
in the O T, and Christ uses their names Matt 8 : 11. But we 
understand this honor as official, rather. 

2 While we think of some as greater in word and deed than any 
after their times, we know whom God chooses for extraordinary 
occasions, he works with to "see them through. " "By faith/' 
the secret of power, is suggested Heb 11. Now true greatness con- 
sists not in doing extraordinary things, so much as in the attention 
paid to the ordinary, and things this world calls trifling or foolish 
even. 

3 Let us not in the extent of our obligations, graduate ourselves 
by the duty and privilege of servants under the law. But consider 
the purport of the Teacher's words spoken of John Baptist — u He 
that is but little in the kingdom of heaven, is greater than he." 

Hence, while there are examples in and out of the Bible, 
dead and living, we think of as more favored by nature and 
grace, let us remember that they are of like passions with 
us, and even more conscious of their weakness and depend- 
ence, than we are. And both teacher and lesson would be 
a failure, if Jesus (of whom inspired examples wrote and 
spoke — 

" The Maker, and Monarch, and Savior of all," 

as the Alpha and Omega), be not put in the foreground. 



184 EXAMPLES. 

It is he who shines forth as the " way, the truth and the 
life." O that I could with John (when he looked on Jesus 
walking, now revealed to him as the Son of God, and 
called to his disciples " Behold the Lamb of God ! ") point 
him out to some, as the one only pattern for holy living ! 
Such a spiritual view of Jesus as the Divine Man, meets 
our ideal of virtue in a bodily form. 

"As by the light of opening day 
The stars are all concealed, 
So earthly glories fade away, 
When Jesus is revealed." 

With the fairest types of our kind, we are disappointed. 
But in Christ, is perfection of power, wisdom, goodness, 
love, patience, humility, compassion. And it is daily 
looking to him, in the gospel glass, " with unveiled face, 
reflecting as a mirror the glory of the Lord, we are trans- 
formed into the same image " II Cor 3:18. 

We count them happy who, like the chosen three in the 
transfiguration, see " no man save Jesus only." And there 
are those like John the Baptist, the beloved disciple and 
Mary, to whom the Master reveals himself as not to others. 

" O could I speak the matchless worth, 
O could I sound the glories forth 
That in my Savior shine I" 

* * * Christ is himself in truth, the gospel. His com- 
ing and work, apart from what he taught, constitute the 
"good tidings of great joy" to all people. Did man need 
a sacrifice for sin, in which the rights of the law find their 
explanation and end ? That sacrifice he offered. Did he 
need a perfect rule of life ? This he gave when he dwelt 
among us. Immortality he brings to light, not by teaching 
so much, as by rising from the dead in our behalf. There is 
no question essential for us to know in religion, which 
Christ's life does not solve. In him, we see God revealed 
— his justice, mercy, faithfulness, power. In him, we see 
our nature — our sin in his sufferings, duty in his example, 
and dignity in his ascension and glory. Angus, p 550. 



QUOTATIONS. 185 



CHAPTER III. 

QUOTATIONS OUT OF THE OLD IN THE N T, CLASSIFIED AND EXAM- 
INED WITH REFERENCE TO THE TEXT, TRUTHS AND EVIDENCES 
OF SCRIPTURE, AND PRINCIPLES OF INTERPRETATION. 

AS these quotations illustrate the original text, evidences, 
explain types, history, prediction and principles of 
interpretation, they are important and belong here. 

This branch we take up — 

1 To ascertain the variations between the Old and N 
Testaments and lessons suggested. 2 The truths these 
lessons involve. 

There are 263 quotations and 376 references. From the 
Pent 90, refs 100. From the Psalms 71, refs 30. From 
Isaiah 56, refs 48. Minor prophets about 30. 

Quotations are — 

1, Prophetic, as of Christ directly, Matt 4: 15, or of 
some typical person or event and then other person or event 
under gospel John 19: 36. 2, Demonstrative, as of or to 
prove, something John 6 : 45. 3, Explanatory of some fact 
or statement Heb 12 : 20. 4, Illustrative, quoted and given 
a new sense Rom 10 : 18. Some are both demonstrative and 
explanatory, as Gal 3: 11. 

Quotations are oftener from the LXX than the Heb, 
sometimes verbal, but often abbreviated or paraphrased, yet 
without violence to the sense. 

The N T having been better guarded than the LXX, 
quotations are here and there used to correct that version. 

Again, they are used to correct the Heb text — 

Exs. Hab 1 : 5 u Among the nations,' ' is changed Acts 13 : 41, to 
"ye despisers." So Is 29: 13, Matt 15: 8 is, "This people 
honoreth me." Gen 47 : 31 ''beds head," Heb 11, is " top of his 
staff." Ps 40: 6, " ears* * opened" (marg digged), Heb 10: 5 is, 
" a body didst thou prepare for me." Compare Amos 9 : 11, 12, 
Acts 15 : 16, Ps 16: 10, Acts 2 : 27. Hos 13 : 14, " O death, where 
are thy plagues? " I Cor 15 : 55, is u O death, where is thy sting? " 

Thus (as shown), several passages in the Heb may be 



186 QUOTATIONS. 

rendered as found in the N T. The LXX takes in these 
instances the secondary, the English the primary meaning 
of the words. 

Ex Ps 19: 4, the LXX translates "sound/ 1 En£ "line." The 
word means string or cord ; thence, musical sound. Notice how 
Paul Rom 10 : 18, renders and applies it. 

After the above corrections, there remain many quota- 
tions not agreeing with the exact w T ords of the original. 
About one half the quotations give the sense rather than 
words, as Is 11 : 10, Rom 15: 12 is, " There shall be the 
root of Jesse." 

The principle on which the quotations are made, seems to 
be the same as a scholar would adopt in taking from our 
version. Where the Sept is accurate, they use it ; other- 
wise the Heb. Matthew often uses the Sept, but in things 
relating to Messiah, he adopts the Hebrew. Paul in 
Hebs, quotes mostly from the Sept, and often verbatim. 

Again, a new, limited, or enlarged sense is given in a 
quotation 

Exs. Gen 22: 18, "nations" Peter Acts 3: 25, changes to 
"families," suggesting to the Jews that the gentiles are now 
''brethren." Heb 5: 10, Paul translates cohen (which v 6 he ren- 
ders priest) high priest, as better suited to his argument. Gods Ps 
97: 7, he changes to angels Heb ] : 6, — the limited sense. Gods 
means mighty ones, is applied to God, false god.-*, angels and per- 
sons in authority. 

But the truths taught in these quotations, are the chief 
lesson. They illustrate the doctrines and ethics of the an- 
cient Scriptures, confirm their divine original, and supply 
aids in interpretation — 

1 Salvation by faith, and through Christ, is proved bv quotations 
Rom 1 : 17, Gal 3 : 6-9, Rom 4 : 10, 11, I Pet 2: 6,7. Faith, 
from its relation to Christ's righteousness, is counted to us for right- 
eousness Rom 4 : 3-8. 

Election of grace and promise wide as the fall Rom 11. 

Holiness essential, consists in love, and is enforced by example. 
Matt 22: 37-9, " Thou shalt love the Lord" I Pet 1 : 16 * * * 
11 ye shall be holy." 



QUOTATIONS. 187 

Grace to the humble Jas 4:6**** God resisteth the proud, 
but giveth grace to the humble." 

Temporal good to obedience Eph 6 : 2, 3 — "Honor thy father and 
mother." I Pet 3 : 10, 11— " For he that would love life " etc. 

The divinity of Messiah and agency of the Holy Spirit, 
are proved by these quotations. Compare c VI, Sec 3 and 
apply here and connect with the following — 

Exs. Is 8 : 14 " Jehovah * * * a Stone of stumbling and for a 
rock of offence " is Eom 10: 9, 11, 9: 32-3 applied to Christ. 
So Is 45: 23 — " every knee shall bow, every tongue shall swear." 
Jehovah (Lord), is Eom 14: 11, spoken of as Christ. 

The vision Is 6 : 3-10, is spoken of Jno 12 : 41, as a sight of 
Christ's glory; and the " voice of the Lord" is Acts 28: 25, 
called the Holy Spirit. 

In Heb I: 6,8, 10, Paul applies to Christ Ps 97: 7, 45 : 6, 7, 
102 : 25-7, where the person spoken of is the Creator and Ruler 
of all things. 

That the ancients believed in immortality, the resurrec- 
tion and future judgment, we may learn from Matt 22: 
32— " God is not the God of the dead." Heb 11 : 5, 13, 
14, " By faith Enoch was translated." I Cor 15 : 55, " O 
death, where is thy victory?" and places where the day of 
the Lord is spoken of, as I Thess 5 : 2, * * * " the day of 
the Lord so cometh." Rev 6 : 17 — " the great day of their 
wrath is come." Joel 2 : 31, " The sun shall be turned 
into darkness. Psl7:15*** "Satisfied when I awake 
with thy likeness." Job 19 : 26 * * * " Yet from (mar 
without), my flesh shall I see God." Dan 12 : 2 — "And 
many * * * shall awake." Hos 13: 14 — "I will ransom 
them from the power of the grave." 

2 The quotations relating to our Lord and his kingdom 
are over 120. They supply what is called prophetic evi- 
dence. 

3 They supply rules of interpretation. 

The whole gospel may be illustrated and proved from 
the O T— 

Exs From Deut 25 : 4, Paul teaches that the laborer is worthy 
of his hire, and that they who proclaim the gospel should live of 
the gospel I Tim 5 : 18, I Cor 9 : 9, 14. 



188 SCRIPTURE DIFFICULTIES. 

So from Is 55: 3 — "I will make an everlasting covenant with 
you, even the sure mercies of David " — (the favor pledged to David 
that his seed should sit on the throne for ever), Paul concludes that 
Christ to whom it refers, must have risen from the dead Acts 13 : 34. 

4 Some predictions have a double fulfilment, as where 
the persons or things are types one of another, as Deut 1 : 
10, where Moses speaks of the promise to Abraham in its 
literal sense, and Rom 4: 18, where Paul speaks of it in its 
spiritual sense. 

Sometimes they are in some respects identical, as Gal 
3 : 16, where the "seed " is shown to be Christ, and then 
v 29, is applied to them who believe in him. 

Sometimes they seem to be blended as Is 40 : 3-5, where 
the coming of our Lord and his kingdom have scarce any 
time between. So in Joel 2 : 28-32 — " And it shall come 
to pass * * * I will pour out of my Spirit." So Matt 
24 : 29-30, where the destruction of Jerusalem and judg- 
ment day are connected by " immediately." 

In con. If it be said that this double reference weakens 
the evidence of prophecy, it is answered, The facts on 
which they are founded — the typical nature of the O T 
and identity of Messiah with his church, supply 'both 
evidence and consolation ; while many Psalms and predic- 
tions in the prophets, apply to Christ exclusively. 



CHAPTER IV. 

ORIGIN, NATURE AND USE OF SCRIPTURE 

DIFFICULTIES. 

Ix divinity, there are tilings we must leave, or conclude with O 
the depth ! * * * For the Inditer only knows the mysteries of glory, 
of nature, secrets of the heart and the succession of the ages. Bacon. 

Sec 1 Origin. Class I Enumerated. Matters of 
Interpretation. Examples. 

THE Bible, written b)^ inspiration of God and for 
our learning, nevertheless contains things hard to be 
understood, which perplex and try some Christians, 
and things " which the ignorant and unsteadfast wrest as 



CLASS I. 189 

they do also the other Scriptures, unto their own destruc- 
tion" II Pet 3: 16. ^ 

Their origin is plain. Bible languages, distinct from 
one another and our own, are disused. Its expressions, 
images and thoughts belong to different ages, countries and 
persons. Its manners and customs have passed aw T ay. Its 
topics are various, including the history of nations and for 
all times. It3 disclosures and doctrines refer to both 
worlds, and all in a brief vol. It must have been written 
with regard to everything known, and to every one of every 
age, not to have mysteries. Mysteries there are, but they 
are in the mind of the reader, not of the Inditer of the 
Book. 

Comparing sec 2 of ch II and secs of chs II-IV of 
Pt II, it will be seen that the difficulties are due 

1 To uncertainties of the text, 

2 Meaning of words and phrases, connection of argu- 
ments, scope and authorship of particular books. 

3 Customs and manners of the age in which written. 

4 Chronology, geography and history. 

5 Apparent contradictions of some portions. 

6 Things revealed or commanded in the Book. 
We will illustrate each class in order — 

1 Gen 49: 6, " Digged a wall " A V shur. Better read Sar 
prince — slew a prince. So Syriac (Peshito) version — Angus. Bet- 
ter still, " Houghed anox" (mar oxen) — R V. 

2 Words and p hrases 

a John 1:16," Grace for grace." " For the law, we have the 
gospel." Chrysostom, Beza, Erasmus. Grace upon grace — 
abundant, immeasurable .Wesley, Olshausen. 

Heb 12 : 17, "Though he sought it diligently with tears." If it 
refers to the nearest antecedent, it means repentance, his own or 
father's. If to the remoter, it means the eulogian — blessing, which 
is probable. So Wesley. 

Heb 9 : 16, "Where a testament is, there must of necessity be the 
death of him that made it." Either where there is a will, the testa- 
tor must die before it can be valid ; or where there is a covenant, the 
victim must be slain. 

I Cor 11 : 10, u For this cause, ought the woman to have a sign 



190 SCRIPTURE DIFFICULTIES. 

of authority on her head, because of the angels." Sign of authority 
Wesley renders veil, which agrees with the context. Angels were 
believed to be present — good and evil, observing her conduct. 

b Connection of arguments — 

II Pet 1 : 19, " The word of prophecy made more sure." Than 
what? Than fables v 16. Others, than the transfiguration and 
voice. Better, we have the word of prophecy more contirmed by the 
transfiguration ; rather, by the gospel fulfilments. "The one as a 
lamp in a dark place, the other as the dawn." Wesley. 

c Of difficulties in the scope and authorship of books, Job 
is named. It has been assigned to the time of Abraham, 
Moses, the Kings and later. Some ascribe it to Job, Elihu, 
Moses, or translated by him. Some think it is real history, 
others allegory. Most however agree that its scope is 
patience, to show affliction consistent with God's love, to 
illustrate his sovereignty, and perhaps to comfort the 
Hebrews in Egypt or the captivity. Its place is probably 
Gen 12. 

Obs — On the sequel to this* poem — 42 : 7-17, in prose, which the 
Spirit has left recorded for the faith and hope of the " perfect " — 
God's chosen, tempted and tried, " him that overcometh," we feel 
like adding — 

1 That (as the old story of God's faithfulness, and truth of Scrip- 
ture), it exceeds the glory of Solomon's kingdom, is like the divine 
interposition in favor of the Jews in Persia during the exile, the 
reward and elevation of Esther and Mordecai, see Esther Pt J 1 1, 
and such lesser " triumphs of virtue " as we read in Rosa of Linden 
Castle and Basket of Flowers. 

2 The sufferings, faith, patience of the " sorrowful man" — of 
what we do and bear for Jesus' sake, would be of little interest with- 
out its sequel — the reward and crowning day. Give me this. Give 
me Job's blessedness, that is the true lesson, and which can be seen 
only by faith through the clouds of mystery and grief, till God speaks 
and draws the veil, and the " mystery of suffering" is all plain. 

It comes to us thro the years like an inspiration, or ns a golden 
dream, supplying proof also, thatimn's ideal of the divine charac- 
ter — his righteousness, his goodness is the real ; and motive also, for 
aspiring after, of living for it. " The Lord will fulfil the desire of 
them that fear him." And 

"Blessed is the mnn that endureth temptation." (I've thought 
that this, in connection with " the patience of Job " 5: 11, may have 
been suggested to James on reading the subscription to Job.) 

3 This man had risen above all in the East, and fallen lower. — 



CLASS I. 191 

Job means sorrowful, persecuted, is a typical personage, and a fit 
subject for, if not also suggestive of, Milton's II Penseroso. 

It was while the poisoned arrows of the Almighty were within 
him, and his calamity heavier than the sand of the seas (some say 
it lasted seven, others but one year), that " Job's comforters" (his 
" Dear wife " joining in), were stirred up to accuse him as being 
wicked, a hypocrite, exhorting to repentance, tantalizing him as 
God forsaken, when at the lowest, and his body wasted with the 
worst kind of diseases.* (I have thought that the discord of our im- 
perfection — ignorance, self-hood etc, may be more sanctifying to 
some of God's tried children, and pleasing to him, than the pleasures 
and harmonies of the sweetest music. And that on reading this 
book, we may well exclaim "O the depth I" and " O how great is 
thy goodness ! ! " ) 

* * * >k And "the Lord said * * * ye have not spoken 
of me the thing that is right as my servant Job hath. Now 
therefore, take unto you seven bullocks and seven rams, and 
go to my servant Job * * * And my servant Job shall 
pray for you, for him will I accept * * * And the Lord 
accepted Job, and the Lord turned the captivity of Job 
when he prayed for his friends. And the Lord gave Job 
twice as much as he had before. Then came there unto 
him all his brethren and all his sisters and ail they that had 
been of his acquaintance before, and did eat bread with him 
in his house ; and they bemoaned him and comforted him 
concerning all the evil that the Lord had brought upon 
him. Every man also gave him a piece of money, and 
every one a ring of gold. So the Lord blessed the latter 
end of Job more than his beginning ; and he had fourteen 
thousand sheep, and six thousand camels, and a thousand 
yoke of oxen, and a thousand she asses. He had also seven 
sons and three daughters. And he called the name of the 
first Jemima, and the name of the second Kezia, and the 
name of the third Keren Happuch. And in all the land 
were no women so fair as the daughters of Job * * * And 
after this, Job lived an hundred and forty years, and saw 
his sons, and son's sons, even four generations. So Job 
died, being old and full of days." 

* Satan had so construed the temptation, as to make it appear that 
God was punishing him for his sins. 



192 SCRIPTUKE DIFFICULTIES. 

What a day that must have been in Iduraea, when the night of 
Job's sorrow ended in his justification, and of the u ways of God 
with man I " As by magic, when he offered — now as a prince aud 
priest again, and with added lustre, and at his instance was restored 
soul and body, his body made " fresher than a child's" 33 : 35. When 
his friends returned, with their congratulations and kesitahs — $2.50 (?), 
and over 22,000 live stock (all temporal good thrown in, as of little 
value in comparison to the il loving favor n of God and man, to one 
who has just " come fort has gold" 23 : 10), raising up as from the 
dead those ten sons and daughters. And O what daughters, as their 
name also implies — days upon days, Cassia, Horn of plenty. And 
O how proud Job must have been of such " girls V* 

d Difficulties in both connection and words — 

One of the most difficult words is the particle Iva. The question 
is whether it means in order that, only ; or also, with the result that. 
If the former, then the connective expresses the purpose or end for 
which a thing is done. If the latter be one sense sometimes, then it 
may express the consequence without intention on the agent's part. 
Authorities difier. The first (telle sense), is the one generally given. 

3 Customs — 

Eccls 11 : 1 , " Cast thy bread upon the waters, for thou shalt find 
it after many days." " Give to those in affliction. " " Be liberal 
while you can." .Rather, " act in gifts and effects as he who sows rice 
on the waters and mud — the rice ground being inundated from seed 
time till near harvest. The Targum understands it to mean, give bread 
to poor sailors. So the Vulgate and my Old Bible. Clarke. 

4 Chronology and history — 

Gen 4 : 17, Cain " builded a city," and it has been asked who in- 
habited it? Ans. 500 A. M., there were by calculation, many hun- 
dred thousand people. Clarke. In ans to "where Cain got his 
wife," the first marriages were lawful to next of kin — brothers and 
sisters. 

Difficulties in chronology and numbers as said, have 
arisen from false readings, similarity in (Heb) letters, 
different modes of reckoning etc. 

Matthew reckons the line of our Lord from Abraham (being to the 
Jews), through Joseph 1:1, 2 — M Jesus Christ the son of David, the 
son of Abraham." Luke gives it in the reverse order 3 : 23, and 
through Mary " Jesus * * * being the son (as was supposed), of 
Joseph, the son of Heli" (Mary's father), tracing it back to God, 
the Father of all. 



CLASS I. 193 

Some give more than others. In such cases the fuller 
account includes the shorter, and this does not contradict 
the longer. 

In Matthew and Luke's account of Jesus till 30 yrs of age, there 
is scarce one verse in common. They differ, yet without contradic- 
tion. Matt 8 speaks of two, Mark 5 and Luke 8, of one demoniac. 

a The same thing is sometimes ascribed to different per- 
sons. 

Matt 8 : 5, 6, says the centurion came to Jesus about his servant. 
Luke 7 : 2, 3, that the " elders " came. Matt 20: 20, that the 
mother of Zebedee's children asked preferment for her sons, but 
Mark 10: 35, that James and John asked. — ''The centurion, feel- 
ing unworthy, seems to have gone back and sent the elders. Salome 
was mouth for her two sons. The above is a form of speech common 
in the Scriptures." Wesley. 

As the order is not always chronological, but facts often 
given in groups so to speak, study is needful to get the 
natural order. 

Mark and Luke are generally chronological. Matthew 
gives facts and parables in groups, sometimes in order of 
time, as in the temptation c 4, where it is indicated by 
"then." Luke's order c 4, is different, though not affirmed ; 
hence connected by " and." 

Gen 1 : 27, says u male and female created he them." 2 : 21-2, 
the order and means of giving the woman are described. So the order 
of Is 38: 21-2 (Hezekiah's sickness and recovery), is in II Kgs 20 : 
7, 8, and his thanksgiving and sacrifice (the duty of all, and so con- 
sistent, on deliverance from trouble),* comes next to "Berodach 
Baladan" v 12. 

b When there is a discrepancy between the original and 
the reference, it may be a false reading, or have another 
explanation — 

Mark 2 : 25-6, u When Abiathar was high priest." But Ahime- 
lech I Sam 21 : 1,2, was priest. Not a false reading, for Abiathar 
was present at Nob, and soon after, high priest. 

Matt 23: 35, " Zachariah son of Barachiah/' is Jehoiada II 
Chron 24 : 21. Both names mean whom Jehovah cares for or 

*Ps50: 14, 15. 
13 



194 SCRIPTURE DIFFICULTIES. 

blesses. So II Chron 2G, Uzziah — strength of Jehovah, is Azariah 
— whom Jehovah helps II Kgs 14. 

Acts 7: 16, "tomb that Abraham bought." Jacob bought it 
Gen 33: 19, Josh 24: 32, but was buried in Hebron, Joseph in 
Sychem. Jacob bought at Sychem, Abraham at Hebron. "Abra- 
ham is for Jacob, probably from error in transcription. " Robinson, 
Clarke, Whedqn. Bp Pearce supposes Luke wrote "which he 
bought," a transcriber inadvertently inserting Abraham. 

Wesley interprets thus ; Stephen, running through the history, 
does not stop (nor was it necessary, being so well known, and sup- 
plied in the mind of the hearer) to recite particulars. He contracts 
into one, two sepulchres, places and purchases, so as in the first to 
name the buyer (Abraham), omitting the seller; and in the second, 
to name the seller (Hamor), and not the buyer. Abraham bought 
* * of Heth, Jacob was buried there ; Jacob of Hamor, Joseph was 
buried there. He contracts the two purchases into one. This con- 
cise style was common among the Hebrews. See Wesley's note for 
fuller explanation. 

Obs. Josephus says, the other 11 patriarchs were brought out of 
Egypt and buried in Hebron. But as the Scriptures are silent on 
this, Stephen (and Luke also here), are as good authority at least, as 
he, assigning to Shechem. Bp Pearce. Jewish writers agree that 
the patriarchs were all buried in Canaan, but none say in Hebron. 
As Sychem belonged to the Samaritans, this would be a reason for 
the Jews omitting to name the spot. Lightfoot. 

Sometimes a reference supplies a fact omitted in the 
original. 

" His feet they hurt with fetters " Ps 105 : 18. ' ' More blessed to 
give than to receive." Acts 20 : 35. "Then he appeared to James " 
I Cor 15 : 7. Marriage of Salmon and Eahab Matt 1:5. So Jude 
9, 14, Rev 2: 14. 

c Most of the difficulties in Scripture history have yielded 
additional evidence of its truth — 

Luke 2: 2 — "This was the first enrolment made when Quirinius 
was Governor of Syria." Saturninus or Varrus (his successor), was 
proconsul, and Publius Sulpicius Quirinius was l( ^yefiuv" abt 12 yrs 
after, when the second enrolment was made and tax paid. 

History says that Augustus had ordered a census 3 yrs B c, and 
sent Quirinius (who was in his good graces), into "the East" as 
imperial commissioner, to act with the governor (it is thought), about 
this business. Luke's words favor this explanation. Kobinson, 
Lardner, Whedon. They also allude to a (the) second census. 



CLASS I. 195 

■ Or Luke may be rendered "This enrolment took place before Quiri- 
nius was governor of Syria." Greswell, Tholuck, Clarke. 

The fact is, a census was ordered as above, but the tax was not paid 
till 8 a. d., when Quirinius was president of Syria. Angus. Judea 
was included in Syria. Judas made insurrection on account of the 
tax Acts 5: 37, and was destroyed by Quirinius. 

See Paley's Evs Pt II c 6. On accordance of sacred and pro- 
fane records, Lardner is best. 

5 Apparent contradictions — 

a Sometimes the words are to be explained figuratively. 

" Ye will not come. ' ' " No man can come to me, except the Father 

* * draw him" John 5: 40, 6: 44. The first as compared with 
other passages, implies that those who hear the gospel are bound to 
believe. They are so depraved, they will not believe and are con- 
demned. The second says, they cannot come. Is it for lack of power 
the literal, or of will, the figurative sense? Both are Scriptural. 
Ahijah could not see. Joseph's brethren could not speak peaceably to 
him. How can ye being evil, speak good ? — where the dominion of 
habit or propensity, is implied. It is to this Christ refers, and 
being in the will, it is sin. 

b Restrict or explain some portions by others — 

Divorce Luke 16: 18, Mark 10 : 11, 12, is forbidden absolutely. 
Matt 5: 32, 19 : 9, it is allowed for adultery. In I Cor 7 : 15, we 
learn that the believing husband or wife is free when the unbelieving 
one determines to separate. Restrict and explain thus Gen 13: 7, 23 : 
17, 18, Acts 7:5, the last two enlightening the first, showing that 
the promise of the whole land to Abraham, was future and spiritual. 

c Sometimes the same terms are used in different senses — 

"A man is justified by faith apart from the works of the law" 
Rom 3 : 28. " By works a man is justified and not only by faith " 
Jas 2 : 24. Paul speaks of the justification of the ungodly, Jas of 
the justification of the godly. The one of justification in God's 
sight, the other in the sight of man. Paul of faith and its effects, 
Jas of mere assent. 

So I Cor 10 : 33, " Even as I also please all men." Gal 1 : 10 

* *- * "If I were still pleasing men, I should not be the servant of 
Christ." Prov 26 : 4, " Answer not a fool according to his folly/ ' 
v5, " Answer a fool according to his folly." 

d Sometimes the same act is ascribed to different persons — 

Christ intercedes Eom 8 : 34, Heb 7 : 25, as does the Spirit 
Kom 8 : 26-7, the one in heaven, the other in our hearts. Christ 



196 SCRIPTUKE DIFFICULTIES. 

is Advocate (mar Comforter) I John 2:1. So is the Spirit 
John 16 : 7. The one within, the other above. But a spiritual 
mind, with strong common sense, will often see the sense of the 
Word clearer than the teacher can show. 

6 After the above difficulties have been solved, there 
are others in tilings revealed or commanded. It is in ob- 
jections founded on these, that men most indulge. This 
last involves most of the hard things in revelation. 

a Many under this head, are matters of interpretation 
only. 

11 I do (mar have), set my bow in the cloud " Gen 9 : 13, after die 
deluge, " And God said Let there be lights " 1 : 14 — spoken of the 
sun, moon and stars, on the fourth day. Hebraists affirm of the first, 
that it existed before, but was now first used as the sign of the cove- 
nant. So Clarke. Whether the heavenly bodies were created on 
the first or fourth day, much learning so far, has not settled. If on 
the first day, then "made two great lights" 1 : 16, means (as most 
Hebrew scholars think), they were first used on the fourth day to 
give light etc. 

Lev 27 : 28-9, is said to authorize human sacrifices, as also Jud 
11:34 — Jephthah's daughter. Such sacrifices are forbidden Deut 
12 : 30-1, Ps 106 : 37-eS, * *•* " They sacrificed their sons and their 
daughters unto demons." No devoted thing could be sacrificed. As 
to Jephthah, he saw his vow was rash. If kept literally, his act is 
not justified. 

Those prayers, execrations and acts found fault with as 
vindictive, are inspired denunciations and predictive of 
God's judgments on them that rise up against him, or per- 
secute his people, and ring with warning to sinners. 

Exs. Ps 10 : 15, " Break thou the arm of the wicked " etc. 

" 55 : 15, " Let death come * * * and let them go down 

alive into the pit "— sheol. 
" 58 : 6, " Break their teeth, O God, in their mouth." 
" 92: 11, " Mine eye also hath seen my desire on mine 

enemies " etc. 
11 109 : 6-20, " Set thou a wicked man over him" etc. 

This prayer is ingeniously explained by Clarke as being 
the evil words of David's (and Christ's here), enemies, 
and not his own. This looks like a travesty on inspiration, 
or apologizing for God. 



CLASS II. 197 

There are in the life of some of God's true and tried 
ones as in David's, circumstances when similar cries are 
extorted against Christ's enemies and theirs.* 

Had Korah, with Dathan and Abiram not risen up against 
him, Moses would not have cried to God and " the earth 
opened her mouth and swallowed them up," nor " fire came 
forth from the Lord and devoured the 250 men who offered 
incense" Numb 16 : 32, 35 But for Saul's failure, Samuel 
would not have had to hew "Agag in pieces before the 
Lord in Gilgal " I Sam 15 : 33. 

I Cor 5 : 5 — ''To deliver such a one unto satan for the destruc- 
tion of the flesh." I Tim 1 : 1:0 — " Hymenseus and Alexander, 
whom I delivered unto satan." 

It seems from such Scriptures, Christ had given his 
apostles power to deliver to satan, incorrigible offenders, to 
be tortured with diseases and terrors, body and mind (a 
warning to all), unto death, unless prevented by repent- 
ance. Clarke, Wesley. 

Germane to this is I Cor 16: 22 — "Let him be 
anathema" and punishment of Ananias, Sapphira and 
Elymas. But it is wicked and vain to copy such acts, and 
take authority to anathematize them who differ from her 
faith, as Rome does. 

Of actions said to be ridiculous or immoral, some were 
symbolical or in vision only. Is 20 : 3, " Walking naked 
and barefoot" — without the upper garment. Jer 13 : 4, 6, 
" Take the girdle * * * go to Euphrates " was in vision or 
given for illustration. Low r TH, Clarke. Ezek 4 — " Take 
thee a tile " and lying on thy left side 390 days etc, read as 
literal Clarke. Hos 1 : 2, " Take unto thee a wife of 
whoredoms/' i e, of the daughters of Israel, So Clarke. 

Right interpretation will clear the above class of diffi- 
culties. 

Sec 2. Class 2. Difficulties enumerated. Diffi- 
culties in the Sense, Use and Lessons. 
There are said to be 

* As the cry of the Spirit in their heart. 



193 SCRIPTURE DIFFICULTIES. 

1 Contrarieties between the Old and N Testaments 
and teachings of Christ and his apostles. 

2 Things impossible in the creation, and tracing man to 
a common origin. 

3 In some of the miracles, history of the fall, of Balaam, 
and demoniacal possessions. 

4 Things ivrong in O T saints. 

5 Extraordinary commands to Abraham and the Israelites. 

6 Mystery in some of institutions of Moses, and cruelty 
toward idolaters. 

7 Quotations out of the Old in the N T in unnatural 
senses. 

8 Mystery in some of the doctrines of the gospel as a 
remedial system. 

9 In brief, that such things are inconsistent with the 
object of a revelation. 

We now take up the subject of this chapter, to show as 
God may help, that Scripture difficulties are not only not 
inconsistent with inspiration, so clearly proven chs III-V, 
but are in keeping with it, and may be used as confirmatory 
marks, and so for our furtherance and joy of faith. We 
begin with the last — 9. 

That there are perplexing things in the Bible, we own. 
But are they inconsistent, or do they hinder its object ? 

From Gen to Revelation, every doctrine and duty, the 
creation and redemption, is so simple and full, that the 
" wayfaring men, yea fools, shall not err therein " Is 35 : 8. 

The will of God and man's duty, are written as with a 
sunbeam. The spirituality of God and acceptable worship 
John 4 : 24 — " God is a Spirit " (marg God is Spirit), re- 
pentance and remission of sins through Christ Luke 
2-4 : 47 ; " And in none other is there salvation " Acts 
4: 12. Duty of all to repent and believe Mark 1 : 15 — 
"The time is fulfilled. Acts 17 : 30, * * * " But now he 
commandeth men that they should all everywhere repent." 
Life through the Son, death through unbelief John 3 ; 
necessity of holiness Heb 12: 14 — "The sanctification 
without which no man shall see the Lord." Aid of the 



USE AND LESSONS. 199 

Spirit in saving our souls Rom 8 : 26 * * * " the Spirit 
also helpeth our infirmity." In every age the end of reve- 
lation as the repository of saving truth, has been answered 
and its usefulness not hindered. 

Compare the creed of the meanest Jew in relation to God 
and law, with that of the wisest heathen — Socrates, Con- 
fucius or Zoroaster, and the result is in the Jew's favor. Or 
the first Tusculan disputation of Cicero with any Christian 
treatise on immortality and the resurrection, and mark the 
difference. The heathen falters at every step, and dreads 
the conclusions his own reasoning leads to, while the views 
of the Christian are already settled ; his chief difficulty 
being to impress his own and others' hearts with the truth. 
Through the Word, the vilest may be cleansed from all 
sin, and be made w T ise unto salvation. 

But do not these difficulties weaken the authority, and 
affect the evidence of the Bible? Can it be so binding 
where much is concealed ? 

It is answered, in nature there are similar difficulties. 
Bp. Butler has shown in his inimitable way, that revelation 
is a republication of natural religion, having like mysteries 
in common, and that in natural religion, providence and 
every known law of man's duty, there are complexities as 
well as in the Bible. Analogy Pt II c I. There is an 
obscurity and deficiency of evidence, a mysteriousness of 
arrangement and treatment, that bespeak our life to be a 
warfare — a life of faith and discipline. In truth, these 
objections apply less to revelation than to and in our daily 
experience. Such objections if allowed, rob God of authority 

and man of motives to virtue. Inasmuch as customs and 

language change, unless given to every nation and age, 
revelation cannot be free from difficulty. Customs and 
terms once familiar and facts once known, are obsolete or 
forgotten. The connection between them and other facts is 
lost, like some arts and things in science, known only to 
them of yore. 

As rivers have snags, shoals, cataracts and turns in their 
course to the sea, so the life of every mortal has its trials. 



200 SCRIPTURE DIFFICULTIES. 

And the words of the colored pilot on the Mississippi, in 
answer to one who asked if he knew where the snags were, 
are applicable here : — that it was not his business to know 
where the snags are, but where they are not " If thou art 
wise, thou art wise for thyself" Prov 9 : 12, also comes in 
here. It is an evil eye that sees faults in the Author of 
nature or his work. The single eye and honest heart will 
not find the stone of stumbling and rock of offence in the 
Word. 

3 But the very difficulties of Scripture, philological 
and historical, afford internal evidence of genuineness and 
authority. No one now doubt3 that the books were given 
in successive ages and in different tongues * * * Let us 
read the Credibility of Lardner, or Paley's Hor^e 
Paulinje, or Hor^e Apostolica and Hor^e Evangel- 
icle of Birks on the apparent discrepancies and real 
agreement of profane and sacred history between the 
Epistles and Acts, or different gospels, and we will see 
that the differences create an internal evidence even greater 
than the external. It is the apparent discrepancy between 
the writers, their independence of one another in every- 
thing but truth, that forms the argument. Thus is shown 
that the very differences are essential to the perfection of 
the whole. 

There ha3 been also in keeping with the Book of God, 
a gradual, progressive solution of these difficulties, supply- 
ing fresh evidence to every age, proving its evidence, like 
its teachings, is for all time. 

From the philologic and historic, we pass to the doctrinal 
difficulties — the mysteries of godliness and iniquity, the 
hard things in revelation, and veiled or dimly disclosed 
future. How patent it is everywhere that man is fallen — 
his heart depraved, his intellect darkened ! Also, before 
observation and experience, his ideas are wrong. A revela- 
tion to his taste, even according to his ideal of virtue, 
would bear marks of an origin lower than heaven, like its 
author, as already noticed. We are finite. It is not reason 
that the infinite Mind, in communicating spiritual and 



USE AND LESSONS. 201 

eternal things, would accommodate to the ignorance and 
prejudices of a mortal, (considering his sin and misery are 
of his own choosing, or self procured), or be free from ob- 
scurities. There are such "revelations," as the bibles of 
India, Al Koran, Book of Mormon. But a revelation pro- 
fessing to come from omniscient Wisdom without difficul- 
ties, would be tainted with suspicion. Obj 8. 

Add to this, these difficulties have dignified every kind 
of learning. The study of modern classic literature began 
with that of the Bible. And ever since, true religion and 
learning are linked together, thus making learning the 
handmaid of the gospel. " Divorce learning from religion, 
you dig the grave of liberty, and orators may prepare to 
preach her funeral sermon." Bp Ames. 

As the Bible is the repertory of intellectual wealth, so its truths 
are the source of intellectual power. The gospel kindled, if it did 
not create, Milton's poetic might. It is the energy which, after 
years of musing and devotion, years of mysterious muttering and 
deep omen, sent forth its pyramid of flame in Old England, and 
poured its lava tide of gold and gems, fetched deep from classic and 
patriarchal times, adown the russet steep of Puritan theology. 

This was the secret of Cowper and Pollok's heavenly muse, of 
Watts', the Wesleys' and Montgomery's inspiration. But why 
enumerate ? What is modern science but one monument of the 
gospel's quickening power ? 

Three hundred yrs ago, the classics were revived ; but three hun- 
dred yrs ago, the gospel was restored. 

Digging in Pompeii, Leo and Lorenzo found the candelabra in 
which the classic fires had burned, but long ago become extinct. 
Such models of classic lore and morals as Plato, Horace and Livy — 
their faith and philosophy, had passed away, or only adorned the 
shelf of the antiquary. When lo ! in the crypt of the convent, 
Luther, Zwingli and Melancthon discovered a light, and lifting the 
gravestone, found that gospel the Papist had buried. There, the 
lamp of truth had burned on through the ages — a " lamp shining in 
a dark place," unquenchable in its own immortality. 

Jupiter, Minerva and Apollo w r ere dead, or grey with eld ; their 
idols had gone to the moles and bats ; but the Alpha and Omega 
lives on, the Fountain of life. The classic lamps are filled again, 
and from this fount, this Pierian Spring, Bacon, Locke, Newton and 
all the good and great of modern times, have drunk their inspira- 
tion. The Wokd op God is the Promethean fire that ignites the 



202 SCEIPTURE DIFFICULTIES. 

dead truths, and reanimates the souls and bodies of dead men. Lity 
Attractions, Hamilton. 

If they raise doubts and fears in some Christians' minds, 
is not this an evidence that the Book is divine ? This life 
in every relation is a probation. We are where habitual 
reliance on God is duty, necessity, interest. And the 
maxim " Sleepless vigilance is the price of liberty," is as 
true in every one's experience seeking after the truth, as it 
is of "liberty." Also, the Author of nature being the 
Author of revelation also, analogy teaches us not to ex- 
pect in the one, what is not in the other. And some would 
be wiser, if they would copy the example of the pilot above 
alluded to. 

Whether revelation could have come to us free from such 
things, is not our " business " to discuss. 

Instead of answering the objections in detail, mark and 
apply the following — 

1 Interpret Scripture as written in the language of 
man, but conveying the thoughts of God. So far as like 
other books — in the words of man, explain by similar laws. 
But so far as different (see c VI Secs 2 and 3 especially), 
and much having a double sense, and " written to the suc- 
cession of ages," a plenary, spiritual sense must be given. 
The ceremonial law, e g, only prefigured the coming and 
death of Christ as its " end " Rom 10 : 4. So the promise 
to Abraham is not in words clearly pointing out Messiah. 
But the New (which is the key to O T mysteries chiefly), 
tells us Christ is meant, suggesting also the exceeding 
breadth of God's law Obj 7. 

2 As doctrines must be taken in accordance w T ith the 
tenor of Scripture, so no difficulty can be admitted incon- 
sistent with inspiration. To compare the miracles of Moses 
with the prodigies of Livy, Ezekiel with iEschylus, or 
teachings of Christ with Plato as some do, is fallacious 
reasoning. To say the miracles, reasoning, imagery are in- 
credible or forced, is to remove difficulties on principles 
which set aside the authority of God. Admitting inspira- 
tion, their solution must leave that glorious attribute un- 



USE AND LESSONS. 203 

touched. Most of the objections — 2, 3, 9, are therefore 
inconsistent with either faith or piety. 

3 Study Scripture as a whole, having one mind and 
purpose running through it from first to last. All the light 
the first throws on the last, or last reflects on the first, may 
be used to illustrate, explain, defend. 

This law does for its truths what the kindred rule, analogy 
of faith, does for words and parallel passages. Take " Who- 
soever hath not, from him shall be taken away even that 
which he hath " Matt 13 : 12, apart from the context, 
and we are uncertain of the sense. By comparing with 
25 : 29, Mark 4 : 25, Luke 8 : 18, all is plain. Again, the 
sacrifice and murder of Abel in themselves, seem not more 
important than of any other good man. But viewed ac- 
cording to the mind of the Spirit, the story assumes a vast 
importance and dignity. Among other lessons, it teaches 
1, The damnable nature of sin — requiring vicarious sacri- 
fice, expressive of demerit and conscious guilt. 2, The 
animal, as typical of the Lamb of God. 3, The enmity 
ever existing between the seed of the woman and " serpent." 

Explained in this way, the doctrines, ordinances and ex- 
amples of Scripture have become lessons in the church's 
life, individually and collectively, through the ages all along. 

4 Study it not only connectedly, but in its true connection. 
The foregoing implies this. If the ten plagues of Egypt be 
regarded only as a means of delivering a people from bond- 
age, they might seem severe, some even absurd. But read 
them as the Spirit intends — as manifestations of the power, 
justice, goodness of God in behalf of his own against the 
wicked, for liberty against slavery and against idolatry 
(his judgments being inflicted on " all the gods of Egypt " 
Ex 12 : 12), the account is fruitful in lessons of faith and 
patience, long-suffering and faithfulness of God. 

As to Israel, so to the church to the end of time ; while its memorial, 
is a fair type of him whose blood is the pledge of a greater salvation 
than that of the Hebrews — " our passover * * * even Christ" 
I Cor 5 : 7. 

Or if idolatry be regarded as a mental error only, or 



204 SCRIPTUKE DIFFICULTIES. 

Israel as any other nation, its punishment will seem hard. 
Really, it was on the apostate Israelite who had taken 
Jehovah as his king ; and in a theocracy, it was treason ; 
and one object was, to purge and keep the people from the 
sin of the age. Thus the barren fig tree Matt 21, and 
destruction of the swine c 8, suggest important lessons. 

So in the life and character of our Lord, much that is 
said of him, will seem contradictory and inconsistent, if not 
read in its true connection. To think of him as either God 
or man only, causes confusion. Combine both views — unite 
in him the divine and human nature, and there is perfect 
harmony. And we see 

t( Jesus, in whom the Godhead's rays 
Beam forth with mildest majesty.' ' 

To find fault with ancient saints as inconsistent with in- 
spiration, implies a false theory. If it be a revelation of 
God and man, and from God to man, the picture is as real 
as the end is practical, and every mouth is stopped. 

Let us notice the deception of Jacob Gen 27 : 33-5, and 
its lessons. His pre-eminence had been foretold before his 
birth. Isaac and Rebecca knew about God's choice — "the 
elder shall serve the younger " 25 : 23. In spite of this, 
Isaac made a favorite of Esau, who had married a heathen 
woman. Jacob had so little faith in the promise, that he 
removed his brother's priority by purchase ; Esau in a day 
of trouble, was tempted to sell, and Jacob to get, the birth- 
right for " a mess of meat." Rebecca, with no more faith 
in God, put up her favorite to get the blessing by fraud. 

The guilt and folly of such partiality soon brought forth 
its fruit. The parents' weakness was punished by the alien- 
ation of their children. Esau's recklessness cost him his 
birthright. Rebecca seems to have become dependent on 
the son she had wronged. Her favorite, she never looked 
on more. He was exiled, and fled from his brother to 
Padan-aram, to hard labor, and be wronged by Laban, 
his mother's brother. Leah, the one he did not love, was 
honored as the mother of the chosen tribe. And thence- 



USE AND LESSONS. 205 

forward, in the deception, jealousies and divisions of his 
children, his life was imbittered. 

And though the promise was fulfilled at last, Jacob re- 
ceived no blessing from it. Instead of his mother's son 
bowing down to him, he bowed to Esau, after that dark 
night of wrestling with the "man" at Penuel (due to his 
wrong to his brother), and at last, became dependent on his 
children down in Egypt ! 

The punishment was, like the lesson, complete. It may 
be said, nevertheless, that Jacob inherited the promise. 
True, for the " gifts and the calling of God are without re- 
pentance " Rom 11 : 29, his choice in such cases being not 
on personal merit, but for reasons he sees fit to conceal. 
It may be said, the blessing was obtained dishonorably. 
And this is true. But the objection applies to providential 
dealings as much as to Scripture. Man's sin is being 
constantly overruled for God's glory, and neither is our re- 
sponsibility nor the holiness of God affected by the arrange- 
ment. A revelation without such incidents, would not be 
just to God nor true to man. 

Obs. 1 The choice of Jacob (the younger, contrary to nature and 
precedent), is a clear case of " unconditional " election. See on 
election Pt III. c I. Sec 1, II. c VII. Con. Here is a sphere in which 
the will of God must be absolute, excluding man's agency. Re- 
becca's failure, due to lack of faith in God (?), implies also her 
failure to observe this rule. 

It is noticeable that this is the first case used by Paul in that 
matchless argument Roms 9-11, illustrative of the divine sovereignty, 
in accounting for the stumbling and rejection of the Jews, and 
deserves quoting here, as the inspired comment on this doctrine. 
" Neither because they are Abraham's seed are they all children; But, 
in Isaac shall thy seed be called. That is * * * the children of the 
promise are accounted for a seed. * * * But Rebecca, having con- 
ceived by one, even by our father Isaac — for the children being not 
yet born, neither having done anything good or bad, that the pur- 
pose of God according election might stand, not of works, but of him 
that calleth, it was said unto her, The elder shall serve the younger. 
Even as it is written, Jacob have I loved, but Esau have I hated. 
* * * Is there unrighteousness with God ? God forbid. For he 
saith to Moses, I will have mercy on whom I will have mercy. * * 
So then, it is not of him that willeth, nor of him that runneth t but of 



206 SCRIPTURE DIFFICULTIES. 

God that hath mercy" 9: 7-17. Then follows the "conditional" 
choice c 10, 11 — " According to the election of grace/' 

2 We have in the account of Isaac's family Gen" 25-33, in con- 
nection with Jacob's life, an illustration of the old story of man's 
failure and God's faithfulness, as well as his sovereignty. "God is 
not mocked." The law of cause and effect in the spiritual world, 
is as certain and operative as in the natural Gal 6 : 7. The Bjble 
outlines (some of) the facts simply, adding significantly, with refer- 
ence to what is suggested and its lessons, " If thou art wise, thou art 
wise for thyself " Prov 9 : 12. 

3 Even if Isaac's choice were on the ground of weakness, 
Rebecca's arts are inexcusable. Whether parent or son, or who 
was most guilty, we are not told. The house wis divided against 
itself, and through Isaac and Rebecca's example, the sons were 
made Ishmaelites to all generations. Had Isaac been permitted to 
"bless" Esau, who had right of primogeniture, God would have 
brought about the prediction 25 : 23, in his own way and time, 
without adding the ''sorrow therewith." 

4 As said, one's ability to overcome the world may not he greater 
than his weakest point. The besetting sin, is the point of greatest 
danger. The consciousness — the ring of victory, can be felt only 
in a heart, one with that of Christ, where faith can have an un- 
limited action. 

Man has a complex nature, inheriting through his paternity also, 
virtues and vices of different kinds and degrees.. This suggests the 
grounds or occasions subjectively, of temptation and danger in our 
probation, as it may also, the means of " successful war "-fare. He 
who conquers the world must first "kill the dragon." 

The kingdoms of the world are thine, 

If thou hast faith thyself to lose ; 
But they who seek the me and mine, 

The universal good refuse. 

The master of his own desire, 

The victor over selfish claims, 
Doth by that death of self, aspire 

To universal ends and aims. T. C. Upham. 

5 This again, suggests reasons why so few rise to distinction in 
Christ's kingdom, or realize above glimpses, the " beauty of the 
Lord " Ps 27 : 4, or "secret of the Lord" 25 : 14 ; or the promises 
given 31 : 19, 20, 34 : 12-14—" in the land of the living." We love 
to contemplate those examples whose praise, like a perfume, has 
come down through the centuries with renewed and increasing fra- 
grance. See Examples Pt III. How gracious is the life picture 



USE AND LESSONS. 207 

— character and experience of Abraham to our mind, as compared 
with his younger grandson ! 

6 In all ages, there have been in the ' ■ book of life V above (though 
not found in the Bible), names of as " good report " as the " elders" 
— those given in the 11 c of Hebs. That Kempis, WyclifFe, Luther, 
Huss, Jerome of Prague; Madame Guyon, Fenelon, the Wesleys; 
Mary, George and Alfred Cookman, Bp Hamline, John Dempster ; 
Dr. and Phoebe Palmer, J. S. Inskip, " Juniata," Spurgeon, may 
rank with those who adorn the pages of Scripture. And our Afri- 
can Bishop Taylor and the author of the Bright Side of Libby and 

" All hail the power of Jesus' name, 
We are building two a day," 

with Paul and the apostles. — Does the reader desire a name along- 
side of those whom God has so honored, both in the Bible and out 
of it ? and like them 

" Through the ocean tide of years," 

to shine more and more as "the day is drawing nigh ? " Such an 
aspiration, not in the spirit of James and John (read the connection 
Matt 20), God says he will fulfil Ps 145: 19. We have aimed to 
point the way (as taught in the Word), throughout this book, in 
this connection, and especiallv under Proms and Exs. Compare 
Mark 9 : 23, " All things possible/' Matt 9 : 29, " According to 
your faith," as the means through which Paul's list Heb 11, obtained 
their "good report.'' 

Earth's transitory things decay, 

Its pomps, its pleasures pass away; 

But the sweet memory of the good 

Survives in the vicissitude. Sir J. Bowring. 

As God is one, so his Word and world are all of a piece, 
having a vital connection, as Bp Butler shows. Miracles 
and mysteries abound in nature and revelation — in the 
natural and spiritual realms ; and it is owing to the order 
of antecedence and sequence simply — their daily recurrence, 
that things do not surprise, as in the rising and setting sun, 
day and night. 

Light and power are inexplicable. Gravitation, a name 
for that which holds and keeps the heavenly bodies in their 
orbits to a hair's breadth, in such unvarying harmony from 
age to age, can only be explained as the hand of the 
Creator. Laws of nature so called, philosophers must 



208 SCRIPTURE DIFFICULTIES. 

own to be really the mode of the Agent's acting, as being 
in contact with every particle of matter in the universe. 
Earthquakes, volcanoes, the " mysterious comet," are strange 
phenomena in geology and astronomy. 

The divine prescience, as not interfering with man's 
agency — will and choice, has perplexed some. The doc- 
trine of one uncreated self-existent, eternal Being, the in- 
carnation — union of the divine and human nature; cruci- 
fixion, resurrection and ascension of Jesus Christ, and 
apostacy of the Jews, are incomprehensible. And that 
" Mystery" of the ages — "Babylon the Great, the 
Mother of the Harlots and of the Abominations of 
the Earth" Rev 17 : 5, believed to be the "man of sin" 
IIThess2: 3 (mar " lawless one"), — the "beast" in his 
rise and progress; why the "wicked prosper" and the 
good suffer — wrong over right for 6000 yrs ; why antichrist 
should prevail against the Waldenses, Albigenses and 
Huguenots, to set back (?) the kingdom and coming of our 
Lord, are things in the spiritual world, which try the faith 
and patience of the saints. But in the face of these difficul- 
ties, faith has sung on — 

Right is right, since God is God, 
And right the day must win ; 
To doubt would be disloyalty, 
To falter would be sin. Faber. 

Man's body even, is a microcosm— little world, and full 
of mysteries. The connection between mind and matter — 
the volition and movement of the hand or foot e g, or pulsa- 
tion of the heart in unconscious sleep, reason can never 
explain. 

Obs. It is proper to notice here as a suggestive, humbling lesson, 
that it is only as the mind and body are regenerated, that man knows 
how to take care of his own person even ! But from infancy to age, 
he goes on, neglecting or breaking the ordinances of God and laws 
of his well being, suffering the consequences, ignorant alike of the 
cause or cure. While the other creatures, called u Dumb," 'Mower 
animals " etc, as the cat and dog, know their Maker's will, what is 
for their health and cure. But man is the most helpless and de- 
pendent of God's creatures. Objectors do not take into account 



USE AND LESSONS. 209 

that our apostacy is the cause of our ignorance in divine things, and 
we will add, of much of natural law also. See Introductory and 
PtIIIcV. 

As said, it is not God's way to give us much ready to 
hand. We ought to distrust our own reason in things beyond 
our experience and observation, especially in spiritual reali- 
ties — metaphysical * subjects. The more we learn of the 
works and ways of God, the more the " light of the know- 
ledge of * * * God in the face of Jesus Christ " illumes 
and sanctifies us, the more humble and docile we feel. 
Blessed are they who see God in all, and have learned to 
walk as on enchanted — holy ground ! 

Of Scripture difficulties, the origin of evil is per- 
haps, the most perplexing. The genesis, existence and 
agency of the old serpent the devil, (in connection with the 
fall, and foreknowledge of God), his power and continu- 
ance in hindering and destroying the work and purpose of 
God in the world, (which in turn has given rise to the two 
views called optimism — that all is for the best, and pes- 
simism — that all is for the worst), are subjects that must 
remain in the archives of divinity, laid up in reversion for 
us it may be, till the time when " I shall know, even as 
also I have been known." I Cor 13 : 12. 

You gaze upon Mont Blanc. Those heights were not made for 
mortal feet to tread. Only angels can breathe that ethereal, or ven- 
ture to explore the deep and high things of God. For us, those 
heights were only meant to gaze upon and adore. That is where the 
Bible touches heaven. Jnf Pkoofs p 161. 

Finally, with him who wrote his letters after returning 
from the third heavens, we may exclaim, "O the depth of 
the riches, both of the wisdom and the knowledge of God ! 
How unsearchable are his judgments, and his ways past 
tracing out ! " Rom 11 : 33. 

* Meta above and phusis nature, attributed to Aristotle. 



14 



210 TUE EXILE— PROPHETS AND BOOKS. 



CHAPTER V. 

THE JEWS FROM THE EXILE TO CHRIST, TAKEN FROM 
THEIR SCRIPTURES AND HISTORY.* 

Sec 1 

The Exile, Prophets and Books in Order, Be- 
longing to this Period. 

Note. — The ten tribes never returned to their land or God. 
Their identity is lost forever — becoming soon amalgamated it is 
thought, with the heathen. Their sad fate like their end, is veiled 
in mystery. Not forsaken of their God, till they with " whorish 
hearts" had long forsaken him, their punishment was not greater 
than their sin. — Our tears of sorrow fall on this tablet of their 
memory. See the account with causes recited II Kgs. 17. 

"Oh that my people had hearkened unto me, 
And Israel had walked in my waysl 
I should soon have subdued their enemies. 

But their time should have endured forever, 
He should have fed them also with the finest of the wheat, 
And with honey out of the rock, should have satisfied thee." 

Ps. 81 A. V. 

THE exile — 606-536. — And the Lord sent against 
him (Jehoiakim), bands of the Chaldeans, Syrians, 
Moabites and of the children of Arnmon, and lie 
sent them against Judah to destroy it according to the 
word of the Lord * * * by the prophets II Kgs 24 : 2, 
II Chron 36: 5-8. — With thi3 second shock by Nebu- 
chadnezzar (the first is noticed II Kgs 24: 1), the captivity 
began, when 3023 Jer 52 : 28, among others, with Daniel 
c 1, were taken to Babylon. 

The following books, in connection with history, supply 
information during the 70 years — 

Jeremiah 628-585, Lams 588, Habakkuk 612-598, 
Daniel 606-534, Ezekiel 595-574, Obadiah 588-583. 

* Usher's Chronology. 



THE EXILE— JEREMIAH. 211 

From which it appears that Jeremiah had been blowing 
the trumpet in Zion and sounding the alarm 22, and Hab 
6 yrs, before the gathering storm of God's displeasure — 
the judgment of Judah and Benjamin, like the "crack of 
doom," came. Also, that he was cotemporaneous with 
Habakkuk, Daniel 22, Ezekiel 11 and Obadiah 3 yrs. 

He was " the son of Hilkiah of the priests " in Anathoth, 
his native place. From his excuse 1 : 6 — " I am a child," 
he must have been very young when God called him, in 
the 13th yr of Josiah, 629. Owing to persecution and 
plots against his life, even of his brethren and Father's 
house 12: 6, 11 : 21, probably at the call of God, he left 
Anathoth and came to Jerusalem. Here and in Judea he 
labored for 43 years, till after the assassination of Gedaliah 
(whom Nebuchadnezzar had made governor), by Ishmael 
at Mizpah. Then he was taken by Johanan, who led the 
discontented and fearful of the Jews to Tahpanhes Egypt 
c 40, where tradition says, he was stoned to death, a year 
or so after the "city was broken up." Here 571, the 
colony was destroyed by the sword and famine by Nebu- 
chadnezzar (after his 13 yrs' siege of Tyre Ezek 29), who 
set his pavilion on the very spot Jeremiah had told them 
he would 43: 9-13,44: 27. 

Naturally mild and susceptible, inclined . to mourn in 
secret over the increasing wickedness (especially of those 
in high places), and impending ruin of his country, he 
nevertheless, at the call of God, stood forth as his champion 
for the right — his prophet for the times, in the face of 
reproach, threats, imprisonment and death. As illustrative 
of the first see 9 : 1 — " O that my head were waters," and 
of his courage 1 : 18 — " Behold ! I have made thee this 
day a defenced city, and an iron pillar * * * against the 
kings of Judah, against the princes thereof, against the 
priests " and false prophets. 

His style in elegance and sublimity, though inferior to 
Isaiah (who is the favorite and standard of comparison), is 
in places very elevated ; e g 50-1, on the approaching 
judgment of Babylon by Cyrus, is in lofty, poetic strains. 



212 THE EXILE— DANIEL. 

He is more large and diffuse than Isaiah, full of pathetic 
allusions to his own feelings and state of the Jews. 

A large part of this book seems to have been compiled by some 
careless hand — the MSS put together without regard to chronological 
order, as 20-37. In these 17 chs, many things in the reign of Zede- 
kiah are before Jehoiakim, and vice versa. Also, of events in the 
same reign, the last come first and the iirst last. 

From the style, internal evidence and v 31 to the e;id, it appears 
that c 52 closing, is by another hand. 

Daniel 

"Judge of God," was of those carried to "the land of 
Shinar" (first deportation) in the 3rd year of Je- 
hoiakim 006, c 1. He was probably of the house of 
David. The scene of his wonderful life — toil, trials and 
triumphs, during this gloomy period (over which God has 
in a sense drawn the curtain), is pathetically alluded to Ps 
137 — "By the rivers of Babylon, there we sat down; yea, 
we wept when we remembered Zion. Upon the willows in 
the midst thereof, we hanged up our harps," which Toplady 
has sung to the Christian experience in 

Your harps, ye trembling saints. 

He was instructed like Moses in Egypt, in the learning 
of the Chaldeans. While yet a "youth," his name was pro- 
verbial for his wisdom — " Wiser than Daniel " Ezek 28 : 
3, and he is named with Noah and Job 14 : 14, 18, 20. He 
outstripped all his companions, was soon made governor, 
also chief of the magians. Nebuchadnezzar honored him 
with the first place in his kingdom. During the king's 
seven years' madness, he is thought to have been viceroy. 
Three times he records it revealed to him as one " Greatly 
beloved " of heaven. Josephus says, after death his memory 
became immortal. lie is famous among orientals to this 
day. His extraordinary gifts he ascribes to God. 

His predictions are clearer and more circumstantial than 
of others, so that greater light seems to have been given 
him. They have a distinctness like history, are an impor- 
tant part of Scripture evidence. So much so, that from 



THE EXILE— DANIEL. 213 

the days of Porphyry,* the only resource of infidelity, has 
been to assume that they were written after the events 
trau spired. 

God preserved him through the 70 years, to see the 
return, of which he knew from Jeremiah. — It was while 
the last night of Babylon was still fresh in his mind c 9, 
538, he set his " face unto the Lord God, to seek by prayer 
and supplication, with fasting, sackcloth and ashes," to 
have the purpose fulfilled ; thus leaving us an important 
example. 

He lived through the reign of six kings (including 
Nabopolassar) — Nebuchadnezzar, Evil Merodach (Jer 52 : 
31), Belshazzar, Darius and Cyrus. 

He was cotemporaneous with Jeremiah 22 yrs, Ezekiel 
11, and Obadiah. It is a pleasing thought, the silence of 
Scripture not against it, that Jeremiah, Daniel and 
Ezekiel met, embraced and communed with one another 
in Judea, Babylonia— Shushan 8: 2, ("Daniel's ordinary 
residence"), and by the Chebar, as they doubtless held 
intercourse through messengers. 

From 2 : 4 * * * " O king, live forever! " to c 7, is in Chaldee, 
the rest Heb. The first 6 chs are historical, the rest prophetic. 

His visions and revelations were wonderful. That of the metallic 
image c 2 603, representing the four great kingdoms — Babylonian, 
Medo-Persian, Grecian, Roman, succeeded by the last, prefigured by 
the ''stone/' becoming a "great mountain ' ; and filling M the whole 
earth " — Christ and his kingdom. 

The vision of the 4 great beasts out of the sea, 555, c 7, is a con- 
tinuation. The little horn from among the 10 out of the head of 
the fourth beast, which "put down (or absorbed) three kings," who 
shall speak * * * against and "wear out the saints of the most 
high" and "think to change the times and the law " and continues 
" a time, times and a half" — 1260 yrs, most agree, points out the 
pope or papal power. 

'Ihe vision of the ram and he-goat c 8, 553, with " notable horn " 
again, the Medo-Persian and Grecian kingdoms, beginning with 
Cyrus (or Darius the Median) and Alexander. The " little horn" 
here — " king of fierce countenance" v 23, which cast down of the 
" host" and " stars," "took away the offering and place of his sanc- 
tuary " etc, writers ancient and modern refer to Antiochus proxi- 

*The "ablest opponent of Christianity" — 3rd cy. 



214 THE EXILE— DANIEL. 

mately, then the Roman power. The 2300 " evenings and morn- 
ings " ( ileb) — may be literal — 6 yrs 110 ds. If so, we have revealed 
the time from his lirst coming upon the Jews, till the sanctuary was 
" cleansed " Sec 3 

c 9, 538, opens our view upon the way and means of the Restora- 
tion and times of Messiah so clear, that the world was looking for 
him when he came. Daniel's suit was about the return, and Gabriel 
v 24-7 in the " seventy weeks of Daniel," showed him more — 1 
That in seven weeks from ''the going forth of the commandment " 
(by Artaxerxes Ez 7 : 8-11), Jerusalem "with street and moat," 
would be rebuilt. 2 That in 62 weeks more, Messiah would come 
(in his ministry). 3 That in the midst — 'half of the week" — 3& 
yr-, he would be cut off — Thus Ezra and Nehemiah were 49 yrs 
finishing their great work. In 434 more — 483, Christ came, and 
7 added— 490 — the seventy weeks, u to anoint the most holy." 

c 10 This vision (third of Cyrus 534), of mysterious import, 
seems also to be about things pertaining to the Restoration. From 
v 13 it is likely that Cyrus resisted his inspirations u one and twenty 
days," in some matter, and for causes not come down to us. 

ell 538, Is a comment on c 8, the inspired history or view per- 
spective of God's people (after Persia and Greece), under Egypt 
and Syria. The seer's eye is directed to these two chief of Alexan- 
der's four kingdoms, because under them in turn, their land between. 
Also many Jews dwelt in those two countries. 

v 2 The "three kings" after Cyrus, are Cambyses, Smerdis 
( Ahasuerus and Artaxerxes Ez 4), the * fourth," * far richer," Xerxes. 
Herodotus who lived then, says he had 5,500,000 men and 1207 ships. 

3 The " mighty king " is Alexander. 

4 " His kingdom shall be * * * divided toward the four winds 
* * * not to his posterity, but for others." 

In 15 yrs Alexander's posterity was cut off, including his wives 
Satira, Roxana, and mother Olympias, who were murdered. u Blood 
calls for blood." 

5 H King of the south " — Ptolemy (son of) Lagus. " One of his 
princes" shall be *' strong above him" — Seleucus Nicator. He ob- 
tained the dominion from Antioch to India. Sec 3. 

His sons— Antiochus I 280, Ants II Theos 261, Seleucus II 246, 
Seleucus III 226, Ants III Gt 223, Seleucus IV 187, Ants IV 
Epiphanes 175. 

Ptolemies— P Lagus 323, P Philadelphus 285, P Euergetes 247, 
P Philopater 222, P Epiphanes 205, P Philometer 181, P Physcon 
146, P Lathyrus 116. 

6 u And at the end of years," after being at war. u The daughter 
of the king of the south shall come" — Bernice, daughter of P 
Philadelphus, was given to Antiochus II, for which he was to put 
away his wife Laodice and the children, and end the war. He 



THE EXILE— DANIEL. 215 

recalled Laodice, who murdered him and Bernice, and set Seleucus 
II on the throne. 

7, 8 " But oat of a shoot from her roots, shall one stand up in 
his place " — P Euergetes, to avenge his sister. He took from Seleu- 
cus from Mt Taurus to India, 40,000 talents of silver, " precious 
vessels of silver and gold," spoils, with 2500 of "their gods' 7 back 
with him to Egypt. 

9. " He (Seleucus), shall come into * * * the south," but 
" return, " his fleet damaged by storm and army defeated. Note 
opposite reading in A V, and so interpretation. 

10, 11 "And his sons (Hels and Ant III), shall war" against P 
Philopater. First, Seleucus till poisoned, and then Antiochus con- 
tinued. But his " multitude " — 68,000 men and 102 elephants, was 
defeated at Raphia. 

12 Ptolemy was " lifted up " by his success. " If he had improved 
it, he might have overrun all Syria." 

13 "The king of the north shall return * * * at the end of the 
times" — 14 yrs after (P Epiphanes being a minor), "with a great 
army." 

14 And "many shall stand up against the king of the south." 
Philip of Macedon. " Also the children of the violent among thy 
people." Apostate Jews, traitors, etc. "But they shall fall." 
Scopas was sent into Coelosyria, also took Jerusalem and Judea back 
to Egypt. 

15 "So the king of the north shall come." Antiochus defeated 
Scopas on the Jordan, took the rest of his army in Sidon, carrying 
all before him. 

16 " He shall stand in the glorious land." He regained Judea 
and showed the Jews favor because they sided with him. 

17. " He shall set his face to come " into Egypt, but changed his 
plan, and gave Ptolemy "the daughter of woman to corrupt her" 
— his own daughter Cleopatra, who was very beautiful and accom- 
plished, to be a snare to him. But she acted not " for him," but 
revealed to her husband her father's intentions. 

18 "After this shall he turn his face unto the isles." Disap- 
pointed, he next with 300 ships, scoured the Mediterranean, taking 
Rhodes, Colophon, Samos, Euboea etc. "Rut a prince * * * shall 
cause his reproach to turn upon him." In his invasion of Greece, 
Scipio Asiaticus overthrew his army 82,000, at Magnesia, holding 
him in 15,000 talents and his son Antiochus IV, as security. He 
escaped to Antioch. Then in his trouble, marched into the East about 
the tribute, and to plunder the temple of Jupiter Belus at Elymais. 

19 " He shall stumble and fall, and not be found," seems to allude 
to the circumstances of his death, which are uncertain. 

He reigned 36 yrs, '* was distinguished for his faults and fortunes, 
as well as his successes and failures." 



21G THE EXILE— DANIEL. 

20 ''Then shall stand up * * * one (raiser of taxes A V), that 
shall cause an exactor to pas-* through the glory of the kingdom'' — the 
temple. Seleucus IV sent Heliodorus his treasurer, to rob the temple 
for the tribute, but he was ''prevented by an angel." Within few 
days " destroyed.'' Heliodorus poisoned Seleucus to get the 
throne. 

21 "A contemptible (A V vile) person " — Antiochus, u to whom 
they had not given the honor of the kingdom.' ' He was not the 
heir. He obtained "the kingdom by flatteries'' — dissimulation, 
gifts. 

He flattered the Romans, Eumenes of Pergamos, the Syrians, 
who flattered him with the title Epiphames. 

Obs How false, how fair ! Whom God calls contemptible, vile, 
the world calls " illustrious." 

He was every man's companion. Was in the shops, prattling 
with the workmen. In the taverns, eating and drinking with tiie 
worst fellows, singing debauched songs. Polybius. 

22-3 They (his competitors), were "swept away from before 
him," by Eumenes and Attalus. "Also the prince of the cov- 
enant " — Onias. In straits for the tribute, he displaced the good 
Onias and put his brother Ja^on in for 360 talents, then Menelaus 
his brother bought it for 300 more 174. He, to raise the tax, robbed 
the temple through Lysimachus his brother, and bribed Andronicus 
governor of Antioch, to murder Onias. 

It was Jason who built the Xystas — gymnasium, for obscene sports 
of the Greeks, and the Plcestra. 

24 "He shall scatter among them prey, and spoil, and substance" 
■ — at shows, by gifts, spoils in war etc. He paid his soldiers in ad- 
vance, to insure their services. 

In profuseness of gifts he abounded above all before him I Mac. 
He would scatter money in the streets for the people. 

" He shall devise his devices — " 

25 By cunning and dishonorable means, he got the mastery of P 
Philometer's " mighty army." 

26 "Yea, they that eat of his meat shall destroy him." He cor- 
rupted Ptolemy's servants to betray him. 

27 Both "shall speak lies at one table." At Memphis they had 
conferences at table. Antiochus professing good will, to continue to 
his nephew the throne, now that the Alexandrians had declared for 
his brother Physcon. Vile hypocrisy! While Ptolemy professed 
gratitude to his uncle, but determining to unite w r ith his brother 
against him. The lies did " not prosper." 

About this time, Jason drove Menelaus into the castle of Jerusa- 
lem, and put his adversaries to the sword. 

28 " Then shall ho return into his land." And hearing what 



THE EXILE— DANIEL. 217 

Jason had done, and that the Jews rejoiced at the report of his 
death, " His heart shall be against the holy covenant, and he shall 
do his pleasure " A V exploits. He took Jerusalem by storm, slew 
40000, sold as many into slavery, despoiled the house literally of 
its furniture, took 1800 talents of "gold," caused the daily sacri- 
fice to cease, sacrificed a sow on the altar, on which one had been 
raised to Jupiter, and sprinkled of her broth throughout the holy 
of holies 170. Com 8 : 9-14. 

29 "At the time appointed he shall return." Finding the 
brothers had united, he threw off the mask, and taking Memphis, 
he marched for Alexandria. 

" But it shall not be in the latter " as "in the former." 

30 "For ships of Kittim" Rome, "shall come against him." 
When 7 m from the city, legates from the senate met and warned 
him to desist. On his replying that he would "consult his friends," 
Popilius, with his staff, drew a circle around him in the sand, and 
not to pass it without a definite answer. Antiochus changed color 
and returned, grieving and gioaning (v 30), says Polybius, Livy, 
Justin. 

And he shall "have indignation against the holy covenant, and 
do his pleasure * * * and have regard to them that forsake the holy 
covenant" — Menelaus, apostates, traitors,! and II Mac, Jos. 

He sent Apollonius 167, to massacre all the males, take 
the women and children for slaves, on the Sabbath, when 
the Jews would not fight. The streets again flowed with 
blood. Some concealed themselves, others got to the 
mountains. The copies of the law were burned, the Sab- 
bath, circumcision etc, abolished. Women were driven 
through the streets with their children tied about their 
necks, and thrown from the walls and towers. The temple 
was dedicated to Jupiter Olympius, his statue put in it, and 
Jerusalem left desolate. It was decreed that all should 
conform to the faith of the king. Athenseus was sent to 
enforce the decree. See more Sec 3. 

Obs 1 How apostate must a people be to be thus aban- 
doned to the enemies of God and theirs ! 2 And how 
desperate and sanguinary the struggle Sec 3, to recover 
their prestige — civil and religious liberties, such as now 
remained to them ! 

31 Set up "the abomination that maketh desolate." Eeferred to 
Matt 24: 15. 



218 THE EXILE— DANIEL. 

32 " The people that know their God, shall be strong and do ex- 
ploits; " as Matthias and his sons BBC 3. Also the aged, pious 
Eleazar, Salomon a and her seven sons, "whom neither rewards nor 
sufferings could move. 

33 " Shall fall by * * " >: " flame." Some were roasted alive. 

34 " Shall be holpen with a little help." In their decadence, the 
Spirit speaks of the deliverance thro the Maccabees as little, man, 
as great. In consideration of the blood, treasure etc it cost, it was 
little, as also God was about to reject them wholly and visibly, for 
rejecting his Messiah. 

35 " The king shall do***hla will/' and "magnify himself 
above every god," and speak against "the God of gods." 

To 36 is about Antiochus. From 35 most agree, is about liim 
proximately; then prospectively, about the Komans and Papacy. 

Obs The name of Antiochus is immortal as a prodigy of wicked- 
ness, a typical antichrist. 

The connection suggests that he inherited a feeble moral sense or 
instincts, with a large share of self-love, joined to lust of power — 
glory of this world etc. 

Such tendencies, such a disposition, may account for such a life. 
He (sacrificed honor and conscience, using any or every means to 
gain his ends. Led on and iniluenced by others, he like Pharaoh, 
hardened his heart (he may have been atheistic v 37), even to speak 
and fight against the God of gods. 

c 12 The prophetic sense of this is in dark, symbolic words, M and 
sealed till the time of the end " i e, till fulfilled. 

Daniel's predictions reach from the Persian empire to 
the resurrection. And throughout the series, as from an 
observatory, we are still more impressed with the Scrip- 
ture teaching of God's providence and sovereignty over 
the nations, so boldly iterated to a heathen king in the 
night of the exile — " that the heavens do rule," and three 
times " that the Most High ruleth in the kingdom of 
men " c 4. 

Daniel it is believed, had showed Cyrus the prophecies 
of Isaiah where 44 : 28, 45 c, is foretold the part he was to 
play in the Restoration, where God calls him " my shep- 
herd " etc ; and used his influence at the court to have it 
brought about. And we love to think of him also, as 
aiding the first colony under Zerubbabel. 

Connection 

" Now in the fifth month, on the seventh day of the month * * * 



THE EXILE— LAMENTATIONS. 219 

came Nebuzaradan * * * and burnt the house of the Lord and the 
kings house, and all the houses of Jerusalem, even every great 
house burued he with fire * * * and broke down the walls of Jeru- 
salem (on the tenth day' Jer 52 : 12 — ' Saturday Aug 27/ II Kgs 
25 : 8-10), and carried the people to Babylon. " II Chkon 36 : 19. 

Thus, with their temple (burned same day and mo as the Herod- 
ian), and city, ended the kingdom of Judali 588 * 

Lamentations f 

This inimitable poem by Jeremiah, is introduced in this 
connection, to give a better idea of the awfulness of the 
event it commemorates, as recorded above. It is an ever- 
lasting monument of the destruction of Judah and Jeru- 
salem (not on the death of Josiah), and ability and piety 
of its author. 

The first 4 chs are in acrostic form — every one of its 22 
verses beginning with one of the 22 letters of the Heb 
alphabet, c 3 however has 66 vs (shorter than the other 
4), and the alphabet therefore, thrice repeated, c 5 (not 
acrostic.) From 18, 20 vs, it would seem this was added 
later. Clarke. 

" Every letter of this elegy seems written with a tear, 
every word, the sound of a broken heart ; its author com- 
pacted of sorrows, disciplined to grief from infancy, breath- 
ing in sighs and speaking in groans." 

How pathetic for example, is the opening ! Jerusalem 
is personified as a widow in mourning, sitting solitary amid 
the desolation round about, lamenting — " All ye that pass 
by, behold and see if there be any sorrow like unto my 
sorrow ! " 

The lesson is, that their sorrows were due to their rebel- 
lion and wickedness. To teach the Jews neither to " regard 
lightly the chastening of the Lord, nor faint," but turn to 
him, confessing their sin, and punishment less than deserved ; 
themselves wicked, God righteous ; and only trust and hope 

* From II Kgs 25 : 1, it appears Ezekiel 24 : 1, 2, had revealed to 
him the very day Nebuchadnezzar " pitched against" Jerusalem. 

t Near Golgotha is Jeremiah's cave, where tradition says he wrote 
this book. 



220 THE EXILE— LAMENTATIONS: 

in him for deliverance, who would recompense also their 
persecutors. 4 : 21-2. 

Obs. Under the doctrine of "recompense," Edom affords an im- 
pressive example. Compare!: 21-2 above with Obadiah, repeated 
Eft 137,— 

" Remember, Lotto, against the children of Edom 
The day of Jerusalem, 
Who said Kase it, rase it, 
Even to the foundations thereof I" 

These prayers and curses were near together. 

Israel had no worse enemy. Edom was boastful, had his dwelling 
in the rock — sela; trusted in his own wisdom and strength — 
u Though thou mount on high as the eagle, and make thy nest 
among the stirs, yet will J bring thee down." Obad 3, 4. 

Joel, Amos, Is, from 810-698, and Ezekiel tell of the old hatred 
nursed from the time of Esau and the birthright. It was the 
" violence done to thy brother Jacob" Obad 10, "in the day of Jeru- 
salem," which filled the cup of their guilt and punishment. 

"As thou hast done, it shall be done to ihee " Obad 15. 

Is 34, Obad and Ezek 25 : 12-17, are wholly about Edom—" The 
year of recompense in the controversy of Zion. " Is 34, is against 
Mount Seir, Bozrah and Teman, her chief cities. — Nebuchadnezzar — 
" the hammer of the whole earth " Jer 50 : 23, w r as sent 583, to answer 
proximately, these prayers and predictions. But it is only in the 
light of the above 3 chs, compared with c IV Sec 3 Pbophecy, 
that the lesson can have its full effect. 

But Israel had just been led away captive, and the land desolate. 
Therefore, lest Edom should glory over his brother's chastisement, 
the prophets add, that Israel should rise again, and possess Edom 
also, which was fulfilled 129, b c, when J llircanus subdued the 
remnant, who then became Jews. 

The captivity was first foretold Is 39, 712, after Heze- 
kiah had showed the treasures of his kingdom to the am- 
bassadors of Merodach Baladan II Chron 32: 31. 

The predictions of the event describe the reasons and 
purposes of Providence. Though judicial, it was also for 
correction, to purge out their backsliding and idolatry (the 
last it did effectually). They (in Isaiah, Jeremiah and 
Ezekiel mostly), speak also of the duration, issue, change 
of mind and course of events, bringing about the Restora- 
tion. 



THE EXILE— EZEKIEL. 221 

Connection 

"And them that escaped from the sword, carried he away to 
Babylon, and they were servants to him and his sons until the reign 
of the kingdom of Persia.* To fulfil the word of the Lord by the 
mouth of Jeremiah (29: 10, 597, — 'After seventy years * * * 1 will 
visit you * * * in causing you to return'), until the land had 
enjoyed her Sabbaths ; for as long as she lay desolate, she kept sab- 
bath, to fulfil threescore and ten years " II Chron 36. 

The Dispersion. 

Next to the punishment for crucifying their King, this 
was the greatest calamity the Jews ever suffered. They 
now became the " tail/' were " tossed to and fro among all 
the kingdoms," fulfilling the curses of Deuteronomy 28. 
— With Zedekiah, ended their king and kingdom, never to 
be restored till they shall accept Christ the Son of David 
for their head. 

The distress and consternation of the godly, whose lot 
was cast in these dark times — better imagined than de- 
scribed, is recorded in the Lamentations. 

But in all this we are to see God, ordering in man's 
failure, for the furtherance of his own purposes. Through 
the dispersion, a better (?) knowledge of Jehovah and his 
law was given the heathen Also, in preparing the way 
for the coming of Messiah, by taking away some things in 
W T hich consisted the glory of the Jewish dispensation. 

Obs. While this, and more may be true, how much better for 
mankind would it have been, for the Jews to have kept their law ! 
For then, Christ, who is the end and completion of the law, could 
have come in a glorious manner, and with glorious results, from 
every point of view. 

EZEKIEL 

"God will prevail," was of those (2nd deportation) 
II Kgs 24: 14, II Chron 36: 10, taken with Jehoi- 
achin (Jeconiah and Coniah Jer 28, 37), and planted in 
Mesopotamia (Chaldea) 1 : 3, about 200 m N of Babylon. 

* " In that night was Belshazzar * * * slain, and Darius the 
Median took the kingdom," Dan 5 : 30-1, 538. Cyrus set Darius 
(his maternal uncle) on the throne, and succeeded him 536-529. 



222 FROM THE RESTORATION TO MALACIII. 

His place is in the last 11 yrs of Jeremiah and first 11 of 
Daniel, beginning in the fifth year of their captivity. He 
was of the sacerdotal race. His mission was to the exiles 
at Tel Abib by the Chebar 3: 15. 

In the portion (6 yrs), before the destruction of Jeru- 
salem, he calls the Jews to repentance, telling them that 
trust in Pharaoh Hophra 29: 6, Jer 37: 5, was vain, for 
their city and temple would be burned. After that, the 
exiles are consoled with promises of return to their land 
and worship, and coming of Messiah, closing 40-8, with 
symbolic representations of a new city and temple. The 
waters issuing from under the temple 47 : 1, it is agreed, 
prefigure the gospel 

" In Ezekiel, we see inspiration acting on a mind of the firmest 
texture, absorbing all the powers of the soul and body. He ever 
thinks and feels as the prophet, in contrast with Jeremiah, whose his- 
tory and feelings are interwoven throughout his writings" Angus. 

His style is bold, dashing, vehement, tragical, diction not always 
refined or elegant. He amplifies, and is more minute than others, 
yet more obscure. His visions, allegories, images, though under- 
stood it may be at the time, are (many) now inexplicable, in which 
the Jews also, agree. God's chariot c 1, Gog and Magog 38-9, and 
40-S, are of this class. 

1 ' In Ezekiel we admire and wonder, but are not impressed as in 
Isaiah. Here is the sacred awe and silence, interrupted only by the 
seraph's cry 6: 3. In Ezekiel, the sight and noise of wheels and 
wings confound us." 

Sec 2 From the Restoration to Malachi 139 yrs. 
Close of the Canon. 

" When the Lord turned again the captivity of Zion, we were like 
unto them that dream " Ps 126. 

They come, they come ; thine exiled bands 

Where'er they rest or roam, 
Have heard thy voice in distant lands, 

And hasten to their home. Montgomery. 

The return is celebrated by the prophets as a remarka- 
ble display of God's providence. (Mark how the hearts of 
Cyrus, Darius and Artaxerxes were inspired to favor it.) 
And like the Exodus of their forefathers from Egypt, it is 



JUDEA. 223 

used as prefiguring our redemption by Christ, and journey 
to the heavenly Canaan Is 51 : 11, o5 c. And Zerubbabel, 
grandson of Jeconiah, and progenitor of our Lord, who 
led the first band (as also Joshua Zech 4-6), is spoken of 
as a type of Christ; and the commotions attending his 
first and second coming, are represented by the shaking of 
the " heavens and earth," and destruction of earthly king- 
doms Hag 2 : 20-3, comp Zech 3. 

About 50,000 returned under the decree of Cyrus (distance via 
Arabia Deserta abt 600 m), besides those who came with Ezra about 
1800 "males" c 8, and the two (or three) companies brought by 
Nehemiah. (For some think from 2: 6 in connection with 7 : 1, 2, 
he went back after finishing the wall, before the return mentioned 
13: 6, 12 yrs after. But the " time" 2: 6, may have been extended. 

Although most cast their lot among the heathen (being 
mixed with, or settled among them), other companies we 
believe, from time to time, in considerable numbers, joined 
their brethren to rebuild and occupy the towns and cities, 
every one to his inheritance, so far as the records preserved 
would show. — If the " males " of Ezra brought their fami- 
lies with them, there must have been several thousand — 
" about 6000 " Angus. See also Zech 2 : 6. 

The Restoration was a means of preserving the germs of spir- 
itual religion, in connection with its typical forms, against Christ's 
coming. 

Again, the prescience and certainty of prophecy is seen, as to the 
land. Unlike that of the 10 tribes, it was not trodden down of the 
heathen, but kept Sabbath, the fear of God as the " cherubim and 
flame of a sword" guarded it. For it was known to the heathen, it 
was to be reoccupied. 

JlJDEA 

Was subjected to Persia as a " province " Ez 2 : 1, N"eh 
7 : 6, from 536 till 331 , paying " tribute, custom or toll " 
Ez 4: 13, but having their own governor and high priest. 
After the conquest of Persia by Alexander at Arbela in 
Assyria that year, it fell to the Grecians. Sec 3. 



As this people were, in their church, state, life and 



224 THE PEOPLE. 

land (as we have shown), typical and for " our examples," 
tiiis portion of their history is interesting and profitable to us. 

1 As further jwoving that the Scriptures were, and are 
to-day, in active, unchangeable force. 

2 As illustrating the divine providence and God's moral 
government. 

Thus the Jews from the return till Christ (as before 
and for 1800 yrs past;, afford evidence external and inter- 
nal, of the truth of revelation — that God governs this 
world by rewards and punishments; that "the curse of the 
Lord is in the house of the wicked, but he blesseth the 
habitation of the righteous/' which also applies as well to 
the land. See Haggai. 

That " history repeats itself," has its best illustration in 
this people, and it is just as true that it has no significance, 
but for the God in the history. 

This section, so pregnant with warning and counsel, is found 
chiefly in the remaining 6 books of the O T ; Ezra, Esther and 
Nehemiah especially. 

For the best light on this subject, see Prideaux' Connection on 
Ezra, Esther and Nehemiah, Clarke's Com. 

The People 

Smelled — bore back the taint of Babylon and Bel,* as 
soon showed itself by their affinities for the Canaanite3 in 
the land, though first noticed on Ezra's coming 9 : 2 — " The 
holy seed have mingled themselves (in more ways than 
i falling in love' with their daughters and widows), with 
the peoples of the lands * * * the princes and rulers have 
been chief in this trespass." 

Notice Ezra's sorrow, humiliation, fasting and prayer 
9:3 to the end. Then the divorce cases — 113 named, 
including priests c 10. For we believe many are not 
named ; besides those who chose rather to be " cut off" 
from Israel, than their " wives." And some had more than 
one, we think.f 

* Belus their supreme tutelary god Is 46 : ] , Jer 50 : 2. 
f Of the exiles, some returned in marital relations with the 
heathen. 



THE PEOPLE. 225 

So among the first things noticed under Nehemiah, while 
yet on the wall, " There arose a great cry of the people and 
of their wives against their brethren." Some had mort- 
gaged their houses and lands, to get bread by reason of the 
dearth. Some had borrowed money to pay the king's 
tribute. Some had sold their children, and could not 
redeem them, because other men held their houses and 
vineyards 5 : 1-5. 

About 12 yrs after (13: 6), he found Eliashib the high 
priest " allied unto Tobiah the Ammonite," and had pre- 
pared for him a chamber in " the house of God," during 
Nehemiah's absence in Persia. Also the portions of the 
Levites, singers (and priests), had not been given, so that 
they had " fled " to provide for their own, and the house of 
God was neglected, fie found some " treading winepresses 
on the Sabbath, and bringing in sheaves and lading asses." 
" There dwelt men of Tyre also therein, who brought in 
fish and all manner of ware and sold on the Sabbath." 
" Then I contended with the nobles * * * What evil thing 
is this that ye do and profane the Sabbath ?" To others, 
who were locked out, but came and " lodged without Jeru- 
salem once or twice " he said, "If ye do so again, I will 
lay hands on you " v. 15-21. 

Obs. Had such a spirit been in the Christian's tirshatha, Sunday 
visitors would also have been locked out of our Columbian Exposi- 
tion in 1893. 

"Also, saw I the Jews that had married women of 
Ashdod, Ammon and Moab " * * * And I " cursed them, 
and smote certain of them, and plucked off their hair " 
etc. 

Obs. We are struck with the spirit and power of Nehemiah in 
punishing offenders and righting wrongs. It was the same Spirit 
that moved Elijah, Josiah, and our Lord, who with a " scourge of 
cords," drove out of the temple them that bought and sold therein. 

2 As to his prayers against his, and the enemies of God, read in 
the light of those times, they are in accord with the law, its sanc- 
tions and penalties. They are inspired, agreeable to justice, violate 
not the law of mercy and love. See on this, Pt III c IV Sec 1. 

15 



226 THE SECOND TEMPLE. 

As to their knowledge of the law, when Ezra had pre- 
pared a fair copy Neh 8, in the vernacular * (the Heb 
ceased to be a spoken language during the exile), he read 
it to them in Heb, in the " broad place " — square or plaza, 
while their scribes caused the people to understand the 
sense. And " all the people wept when they heard the 
words of the law " — being convicted of transgressing it 
(many thro ignorance), and fear of punishment. This 
compared with vs 14, 17, and places in following chs, sug- 
gests that some of the ordinances had fallen into disuse, 
and by others, forgotten. The feast of tabernacles was 
renewed — for "since the days of Joshua the son of Nun, 
had not the children of Israel done so " — in such a reli- 
gious manner, v 17. See Ez 3 : 4. 

As the reading progressed from day to day, they found 
more sins, as " str angers/ ' to separate from, c 9. We notice 
the full confessional prayer of the priests, in historic order, 
from the beginning 9 : 4 to end of the ch, followed by a 
formal renewing and signing of the covenant, to keep their 
law thenceforward 9-10 c 

How solemn and suggestive is this confession, and how 
affecting is the allusion to their condition as under the 
heathen ! 

This revival 91 yrs after the return, is the first noticed, subsequent 
to Josiah. 

It is through such incidental notices, the reader may get as fair a 
view of the moral state of "the children of the captivity," as can 
be portrayed. We think some had teraphim,-\ in their nouses, as 
some Christians have now, in other forms. 

In the light of such disclosures, we also get an idea of what the 
morals of the heathen were, among whom Israel's lot was hence- 
forth cast.— "Say not thou, What is the cause that the former days 
were better than these ?" Eccl 7 : 10. 

The Temple. 

After the foundation was laid Ez 3 : 10, 535, and the 
Samaritans' offer refused c 4, see Pt II c V Sec 1, they 
weakened the hands of the builders, hiring " counsellors 

* To this we trace the origin of the Chaldee Targunis. 
t Household gods. 



THE SECOND TEMPLE. 227 

against them to frustrate their purpose, all the days of 
Cyrus" (died 529). And in the reign of Ahasuerus 
(Cambyses, son of Cyrus 7 yrs 5 mos), they wrote "an 
accusation against " them v 6. And in the days of Arta- 
xerxes v 7 (Smerdis the Magian, a usurper 7 mos), " wrote 
Eehum the chancellor and Shimshai the scribe. " And ob- 
taining their end fully, " went in haste to Jerusalem * * * 
and made them cease by force and power " v 23. (Blood 
was no doubt shed), till the " second year of Darius" (son 
of) Hystaspes v 24, 520. 

Pending the letter of Tattenai (governor), and Shethar- 
Bozenai to Darius 5 : 1, Haggai, then Zechariah (2 mos 
after 1:1), arose and encouraged Zerubbabel and Joshua 
to resume the work. Here these 2 books begin, and after 
Darius' answer c 6, they " prospered through the prophesy- 
ing of Haggai and Zech " v 14, and the house was finished 
and dedicated to Jehovah "according to the command- 
ment of the God of Israel, and * * * decree of Cyrus, 
and Darius and Artaxerxes " * v 14-16, with jo} 7 , "in the 
sixth year of Darius" — 515. 

This temple was 60 cubits broad and 60 high. Solomon's, 
30 by 20, and 30 cubits high. 

It is with feelings of sadness, we record that the glory had de- 
parted with the first temple. It had been despoiled of the ark, 
containing the pot of manna and Aaron's rod that budded, the fire 
from heaven, Shekinah, spirit of prophecy, Urim and Thummim, 
and other signs of spiritual life. This was to wax old, until left 
" desolate " forever, when their Messiah, rejected in it, " departed " 
the last time Matt 23 : 38.f 

Obs. We admire TattenMi, Shethar Bozenai and Darius, in con- 
trast with Eehum, Shimshai and Smerdis. And notice how God 
overruled the envy and hate of enemies in the Jews' favor, and 
granting like Cyrus, a very liberal decree. 

The Suez canal by Pharaoh Necoh ("the lame") G10, was re- 
opened 508. 

• f Surnamed Longimanus — long handed — reaching to his knees. 
He commissioned Ezra and Nehemiah with new privileges Ez 7, 
Neh 2. 

t The sound of hammer, axe and tool, was doubtless heard in 
building this I Kgs 6 : 7. 



228 EZRA. 

Herodotus born 484. 

Reads his history at the Olympic games 445. 

Socrates, wisest of Grecian philosophers, b 470. 

Plato his pupil, b 427. 

jEsop b 620. 

Ezra 457 

Born in exile, was grandson of Seraiah the high priest, 
who was of the captives slain at Riblah in Hamath II 
Kgs25: 21. 

Though not coming till 78 yrs after the return, with him 
began the Reformation which Nehemiah with him, com- 
pleted. 

He was a very holy man, and learned in the law, which 
Artaxerxes notices. 

He set out on the first of the first month, Nisan, and 
arrived at Jerusalem first of the fifth month 7 : 9. He had 
made his boast in God, not asking soldiers of the king, but 
fasted and prayed, and so came through the " enemy and 
lier in wait " c 8, bringing the treasures for the temple; 
the gold and silver alone estimated at "£1,080,600" 
8 : 26-7, from the king and people, in all of which Esther 
and Mordecai's offices doubtless, contributed largely. 

The Book 

Divides itself into 2 parts — 

I About the Eestoration and rebuilding of the temple. 1-6. 

II Is about Ezra's coming, the king's commission, and notices of 
his work — 1 year 7-10. 

Obs. Hainan's plot was 4 yrs after this. 

Ezra speaks of himself as the author (chiefly) 7 : 27-8, 8 : 1, 
24-9 9 : 5. 

From 4: 8 to 6 : 18, 7: 1-27, is in Chaldee. 

Ezra is said to have edited out of existing MSS, a corrected text; 
1 of the ivAw. 2 Prophets. 3 Hagiographa — the Canon to his 
day. Jesus quotes it Luke 24 : 44. 

Obs. In this, the Jews say he had the aid of the Gt Synagogue, 
including Daniel, Shadrach, Meshach and Abednego ! 

Also, to have added what was necessary to complete them, as the 
death of Moses etc DeuT 34, Prov 25, last 2 vs of II Chron. 
Many interpolations are credited to him and Simon the Just. 

The Jews regard him as a second Moses, that he lived also 120 
yrs, that as Moses gave, so Ezra restored their i<aw. 



THE TRADITIONS. 229 

Obs. If in Josiah and Hilkiah's time, the Pent was so scarce II 
Kgs 22: 8 (though from II Chron 34: 14 the, or an autograph 
copy of Moses may be meant) , we may guess how it was after the 
exile. 

Some think Ezra returned to Persia, as best accounting 
for the " great affliction and reproach ; the wall of Jerusa- 
lem " broken down etc, as reported at Shushan 12 yrs later, 
by Hanani to his brother Nehemiah — 1 : 3. 

Traditions of the Elders Matt 15 : 2. 

With the written law (they teach), God gave Moses the inter- 
pretation, which is their oral law. This is styled Constitutions of 
Moses from Sinai. 

When he came from the mount to his tent, he delivered the first 
to Aaron, then the oral Then to Eleazar and Ithamar, next to the 
70 elders, and left. Aaron then repeated it to all and left; next 
Eleazar and Ithamar, then the 70 elders to all. They then went 
into the congregation and rehearsed it to all. 

In the fortieth year, from the l-6th day of the 1st mo, Moses 
called and rehearsed it to all, giving 13 copies of the written law, 
1 to every tribe, and 1 to be in the tabernacle ; and after repeating 
the oral part to Joshua, died. 

Joshua gave it to the elders, who transmitted it to the prophets, on 
till Jeremiah, who gave it to Baruch, he to Ezra, he to the GT 
Synagogue, the last was Simon the Just, on to Hillel ; Hillel to 
Simeon (who took Jesus in his arms), Simeon to Gamaliel (Paul's 
teacher), on to K Judah the Holy, who wrote all in the Mishna. 

The truth is, after Simon the Just 300, arose the Mishnical doctors, 
who had to do with the traditions, which they say Ezra and the GT 
Syn received or allowed. Those who followed, added their imagin- 
ings ; so that, as a snow ball, the farther it rolls the bigger it grows, 
the larger and more numerous these grew. Till in the 2nd cy K 
Judah, head of the school at Tiberias, compiled all in 6 rolls of 63 
parts. This is their Mishna — repetition. 

Their chiefs in Judea and Babylon, later, added their comments, 
which are called Gemara — completion. So Mishna is text, and 
Gemara, the comment. And these together constitute their Talmuds, 
the Jerusalem Talmud dating from 3-5th cy, the Babylonish, in 
the 6th. 

The ivAW is quite justled out of their Talmuds, yet in them the 
Jews* believe as given from Sinai, preferring them even above or to 
their uw, thus " making void the word of God " by their tradition 
Mark 7: 13. — They are their Alcoran, with like delusion and im- 
posture as Mohammed. For the rest see Sec 4. 



230 HAGGAL 

Haggai 520 

11 The work of the house of God " (through opposition of 
enemies, interrupted 14 yrs), had ceased till the second 
year of Darius Ez 4, and the people had turned attention 
to their own houses, lands and flocks, saying "It is not the 
time * * * for the Lord's house to be built." 

It was at this juncture, " came the word of the Lord by 
Haggai" to Zerubbabel and Joshua 1 : 1. 

The book contains four messages in about 4 months, so brief that 
it is thought to be only a summary of the original, an observation 
which may also apply to the twelve lesser prophets. 

1 The first of the 6th mo of the second year of Darius, he 
reproves and stirs up the leaders to rebuild, promising the divine 
favor c 1. 

2, 24 day3 after, Zerubbabel and Joshua resume, assured that "I am 
with you, saith the Lord." 

3 Their zeal cooling down, the 21st of the seventh month, he tells 
them that the Lord is with them, and that the glory of this house 
should be greater than of the former 2 : 1-9. 

4 The 24th of the ninth month, he reproves the priests, and re- 
minds them how it had gone ill with all from the foundation of the 
house till now, promising as a sign (though now in June), a fruitful 
year for their good work 15-19. 

4 The same day he tells Zerubbabel, who was of David's line, a 
type and progenitor of our Lord through both Joseph and Mary 
Matt 1 : 12, Luke 3 : 27, of God's care amidst the shaking of the 
" heavens and earth," and overthrow of kingdoms 2 : 20-3. 

Obs. These may refer proximately to the taking of Babylon 
(which had rebelled), by Darius, near the time the temple was fin- 
ished, after a siege of 20 mos. Zech 2 : 6. 

2 " Lord of hosts," peculiar to the last three prophets, suggests 
that this cognomen may have come into use more, in connection 
with the dispersion. 

On the land 

As typical, and 1 As a proof of Scripture. 2 Of God's 
providence and government (see people), alluded to Pt II 
c VI, Jerusalem, a volume might be written. 

This land, a " good land," " Which the Lord thy God 
careth for * * * from the beginning of the year to the 
end " Deut 11 : 12, had, in the time it lay desolate, under- 



HAGGAI. 231 

gone great geological changes ; also in its physical geog- 
raphy, early and latter rains etc. 

On the agreement and sympathy of nature — connection 
and relation of the natural and spiritual world with God'b 
law — the fertility and productions of the soil, with the 
moral state of those who occupy it, Haggai shall speak. 
Connect with Mal 3 : 11, 100 years later. 

They had sown much and brought in little ; they ate and drank, 
but had not enough ; clothed themselves, but none warm ; earned 
money to put in a bag with holes ; had looked for much and it came 
to little. I did blow upon it. Why? Because of mine house that 
lieth waste * * * and the heaven was stayed from dew, and the 
earth from her fruit. I called for a drought (see Neh 5:3), upon 
the land * * * and on the labor of the hands 1 : 6-11. * * * 
" From before a stone was laid upon a stone, in the temple of the 
Lord, through all that time, when one came to a heap of 20 
measures there were but ten ; to draw out 50 vessels of wine, there 
were but 20. I smote you with blasting, and mildew, and hail, yet 
ye turned not tome" 2 : 15-17. 

The above, like lightning gleams, gives us an idea of how 
it was with the land from the return, and on till Christ. 
The near, assignable reason in Haggai, is the temple; in 
Malachi, robbing God etc. See also under People. 

The Spirit, true to experience, gives us also a picture of human 
nature to our times. Wedded to his sin and its numerous progeny, 
man does not know to rise to a holy state ; and for want of God, in 
the rage and fever to fill the aching void in the soul, seeks gratifica- 
tion in the creature as the summum bonum — sowing much, eating and 
drinking, clothing, earning, looking for much, but with results as 
above given. 

There were a few, as Haggai, Ezra and Nehemiah, like the happy 
man II Sam 6 : 10-12, 1 Chron 13 : 14, on whom the blessing of the 
Lord rested, and all his house. Even the dog, cat and fowls showed 
their keep, in contrast with their neighbors. 

It is the 6mile of God that makes a land rejoice ; his displeasure, 
that causes sterility and drought. And the curse is removed in pro- 
portion as the kingdom of God is restored Is 35. Also, it is sin — 
the infraction of God's I^aw and laws of our well being — ordi- 
nances of God, that gives edge and pang to the ills of life, as the 
effects of a torrid summer, or chill in winter to our bodies, for- 
sooth. 

The markets of Jerusalem showed what kind of tenant, tillage 



232 ZECHAKIAH. 

and owner had field and flock. Much of the fruit, vegetables and 
meat, presented a sorry appearance, as in Philadelphia market to 
day. Frost bitten, sun smitten — so deteriorated in quality (as also 
quantity), and medical properties, as not to supply body and brain 
with that nourishment and vigor the Creator intended. 

" If ye be willing and obedient, ye shall eat the good of the land" 
Is 1 : 19. 

The sinner only destroys and consumes. It is the Christian who 
is the conservator and producer. 

We instance in one of the forms only — the ab-use of grain etc, 
raised for the still, which product in turn goes to impoverish and 
destroy the bodies and souls of men ; suggesting also the time, labor 
and money of man and beast, wasted — turned from its legitimate 
purpose. 

The curse everywhere, is still heavy on the land. 

The locust, cankerworm, caterpillar, palmerworm JoEl, 2 : 25, 
dearth, destroying East wind, sent by God to consume the produc- 
tions of Palestine, were types of the wicked. All who break, or fail 
even, to observe the ordinances of the Creator — in both revealed 
and natural law, the land is represented as groaning under their 
burden, calling to heaven to avenge its wrongs old and new, and 
pour out the curse on its abusers still 1 

So related is the moral world to this, that like as the Selenium 
cell in the Lick telescope is sensitive to light, so the transgression of 
a law of love or order here, though only in thought or feeling, is 
announced in heaven ! 

" Whoso is wise and will observe these things, even they shall 
understand the loving kindness of the Lord " Ps 107 : 43 A V. 

Zechariah 

Grandson of Iddo the " prophet," returned with Zerub- 
babel Neh 12 : 16. 

Next to Isaiah, he has the most frequent allusions in the 
N T to Messiah, and is the most symbolical and obscure, 
though the imagery and allusions were, we believe, under- 
stood at the time. Himself even asks the angel their 
meaning. 

The book is in three parts, (after tbe warnings 1 : 1-6.) 
I The first consists of 9 visions — 1 : 7-6 c. The first showing 
that although 70 yrs since the 9th of Zedekiah (temple burned in 
his 11th yr), and the whole earth at rest, the Jews were still in 
trouble. How long ? is asked, and the answer promises the restora- 
tion of the temple, city etc. The man with the measuring line 2: 1, 
may mean Nehemiah. 2: 6 — " Ho ! ho ! flee from the land of the 



FEOM THE RESTORATION— ESTHEK. 233 

north " is in allusion to Darius taking Babylon, calling to the Jews 
still there, to come out and return to Judea. 

The fifth c 4, — the golden candlestick fed by two olive trees, shows 
how the Spirit in Zerubbabel and Joshua — the "two anointed 
ones," should finish the temple. 

II 7-8, Is about the fasts which some from Babylon ask about, 
observed in the exile on account of the temple, death of Gedaliah 
etc, now that the second temple was being finished. Zechariah 
answers that God had not sanctioned them, but to return to him, 
do the weightier matters of the i,aw, followed by promises etc. 

III The authorship of 9-14 is uncertain. The 1st 8 chs are 
Zechariah 's. 9-11 Is of things before the captivity of Judah or 
the 10 tribes. The style is like Jeremiah's, rather Hosea's age and 
manner— 800-775. 11 : 12, 13, are quoted Matt 27 : 9, 10, as from 
Jeremiah. 

12-14 Are one prophecy. Part III is so different from I, II, that 
it might be viewed as a 13th book. As a book, Zechariah is more 
disconnected than any other. Ci<arkk. 

Obs. Is there an error of copyists ? Ezra or Zechariah know, but 
we will not recall their manes to tell us. 

Esther 464-52. 

Is probably an extract from the " records of the Chron- 
icles of Ahasuerus," i e of Persia 6:1. This may account 
for retaining the word Purim, things of Ahasuerus' king- 
dom, as names of his ministers — " seven wise men " 1 : 14, 
Hainan's sons ; also Jews in the third person, Esther as 
"the queen," Mordecai as " the Jew " etc. 

As the Chaldee has five times as much, and Vulgate and 
Greek 13 vs more to c 10, and 6 chs additional, so the Heb 
may have been larger at first. 

The feast of Purim* observed from its inception, and the 
favor it received of the Jews from the first, are proofs of 
its authority. 

Though the name of God is not in the book, his hand is seen 
from first to last, anticipating and overruling e g, in Hainan's plot ; 
taking "the wise in their craftiness," causing the wrath of man to 
praise him, in preserving his own ; and for the good, even of the 
heathen. 

*Lots — 13th of Adar, 12th mo, fixed on by Haman through divi- 
nation, and observed by the Jews as the fast of Esther. The 14th 
and 15th, the feast of Purim. These are the bacchanals of the Jews. 



234 FROM THE RESTORATION— NEHEMI AH. 

ESTHER is in Oriental style, has the charm of romance, its truths 
Stranger than fiction. In this picture, we worship the wisdom, 
justice, goodness of God. Had Hainan's plot succeeded, the seed 
of Abraham even in Judea, would have perished, and with them, 
the church of God. 

Mordecai's faith looms up 

" In hope against all human hope" 

with the occasion — above the decree — " laws of the Persians and 
Medes," which alter not, using his adopted niece rather for her 
honor, than as the necessary means of rescue 4 : 14. 

Esther affords us glimpses of Israel in Persia 72 yrs after the re- 
turn. Hainan's plot (if 453), was 4 yrs after Ezra's coming. We 
may imagine the state of mind in the "province," and rejoicing over 
their miraculous deliverance. 

Obs. More than its historic interest even, its lessons of faith in 
God, above any human emergency, give this book an important 
place in our Bibi^E. 

Nehemiah 445. 

" I am doing a great work, so that I cannot come down." Nehe- 
miah to Sanballat, when he sent for him to meet in the plains of 
Ono 6 : 3. 

He who succeeded Ezra in the government of Judea, was 
Nehemiah, the son of Hachaliah. He was probably of the 
royal or priestly line, for he says, " I was cup-bearer to the 
king/' an office of great honor, influence and profit, which he 
may have owed to Esther or Mordecai. It may also account 
for his being able of his own purse, to set that example of 
self-denial and devotion in providing for his own — "bre- 
thren " and retinue of servants for so many years ; and at 
the governor's mansion (comp 2: 8), "keep open house" 
with such expensive magnificence and hospitality, enter- 
taining besides the 150 rulers, priests etc, those who came 
from the provinces on affairs of state — persons of quality etc. 

This book was written or compiled by Nehemiah 1-7, 
12 : 27-43, 13 c. Angus.* Compiled out*of his journal or 
memorandum, by another hand. Clarke. With Ezra, it 
composed at first but one book. 

The occasion of his coming, he tells us 1 : 1-3 — 
* * * " In the month Chislev (9th), in the twentieth year 

* So Whedon. 



FROM THE KESTORATION— NEHEMIAH. 235 

(of Arts) as I was in Shushan (the royal winter headquar- 
ters), that Hanani * * * and certain men out of Judah 
came * * * And they said unto me, ' The remnant that 
are left * * * are in great affliction and reproach/ the 
wall of Jerusalem also is broken down and gates thereof 
are burned with fire." 

Obs. Had not the walls been repaired ? If so, they were down 
through violence, the heathen anxious to keep Israel down — " the 
under dog." 

On hearing this, he was overcome ; wept, mourned and fasted 1 : 
4. After 4 mos thus waiting on God, and the cause of his sadness 
revealed to the king, he obtained " letters' ' from him, ("the queen 
also sitting by him " 2: 6), granting all he desired, and a military 
escort. He came to restore the city of his " father's sepulchres" 2 : 5. 

Obs. Like Ezra, he asked largely, and received. 

On delivering the letters to the satraps beyond the river (Jordan), 
Sanballat and Tobiah were -'grieved exceedingly." Three days 
after his arrival, he made exploration of the walls by night. Then 
laid before the rulers his object and authority. "And they said, 
Let us rise up and build" 2: 18. When Sanballat, Tobiah and 
Geshem he«rd of this, "they laughed us to scorn, and despised us, 
and said, Will ye rebel against the king?" 19, 20 v. c 3, is a pro- 
gram of names, and parts assigned to the builders, many working 
over against their own house. 

c 4 Is the story of one of the greatest works under the greatest diffi- 
culties, on record. The wall is "joined together unto half the 
height thereof" v 6. Sanballat and Tobiah oppose. Then con- 
spire with the Arabians, Ammonites and Ashdodites to destroy the 
Jews and city. We are deeply impressed with their leader and his 
little band, like lambs environed by gaunt wolves. They wrought 
day and night with weapons in one hand, some standing on guard, 
while he nor his servants put off their clothes — working, praying, 
fighting their way to victory. 

By faith, Nehemiah built the walls of Jerusalem. 

Next 5 : 14-18. After the "great cry" previously noticed and 
correcting, he adds * * * " From the twentieth year even unto the 
two and thirtieth year of Artaxerxes, I and my brethren have not 
eaten the bread of the governor. But the former governors that 
were before me, were chargeable unto the people, and took of them 
bread and wine, besides forty shekels of silver. Yea, even their ser- 
vants bare rule over the people. But so did not I, because of the 
fear of God," and the " bondage." "Yea, also I continued in the 
work of this wall, neither bought we any land * * * all my ser- 
vants were gathered thither unto the work. Moreover, there were at 



236 FROM THE RESTORATION— NEHEMI AH. 

my table of the Jews and the rulers 150 men, besides those that came 
unto us from among the heathen. * * * JNow that which was pre- 
pared for one day was one ox and six choice sheep, and also fowls. 
* * * And once in ten days, store of all sorts of wine." 

c 6 When Sanballat and Co hear the wall is up, 
(though the doors not yet in the gates), they were much 
cast down, perceiving the work was of God, and changed 
their plan, and sent to Nehemiah to meet them in the 
plains of Ono, (to get him out of their way), even to the 
fourth time. Then an open letter (a great insult), accu- 
sing him of rebellion, and to report to the king. Shemaiah 
in the interest of Sanballat, used his arts to get him take 
refuge in the temple, to disgrace him, give Sanballat a 
chance to proclaim his rule at an end, etc. Traitors, false 
prophets, yea 

" All the swarming hosts of hell," 

including a woman — Noadiah, were roused up against one 
man for Jerusalem's sake ! 

Obs. 1. As Zion was the seat and radiating point of Christ's 
kingdom, it was reason that satan in his incarnate legions should be 
up. "His goods," till Jesus in the person of his servant came, 
"were in peace. " 

2. So when JESUS began his work, the evil spirits — there before, 
were made manifest. 

3. But for the failure of the many, such restitution of toil and 
suffering would not have been required. 

"So the wall was finished in the twenty and fifth of 
Elul (12th mo), in fifty and two days " v 15 — "with street 
and moat, even in troublous times n Dan 9 : 25, 143 yrs 
after it was broken down. 

Next 7 : 1-4, Hanani is appointed mayor, and Hananiah with 
him, in charge over the city. The rest of the ch is about revising 
the genealogy of Ezra c 2 — adding such as had come up, and ex- 
punging those now extinct, which may account for the difference in 
the registers, explained Pt II. c V. — Modes of reckoning. Order of 
time in the latter part of the book, does not seem to be strictly ob- 
served. 

The ostensible object of his coming being completed, Ne- 
hemiah turns his attention to further measures for the 



FKOM THE RESTOBATION— NEHEMIAH. 237 

public weal, to organize and settle church and state upon 
a permanent basis 8-10. Accordingly, the reading of the 
law, feast of tabs (read the confession of their sin 9 : 4 to 
end), renewing of the covenant, with name of the rulers 
sealing on behalf of the people, and both enter into a curse 
to walk in God's law. 1, To be separate from strangers. 
2 Keep the Sabbath. 3 Pay the temple tax. 4 Render 
the tithes and first fruits — sins " commonly practiced," 
comes in order. 

Obs. It is believed that the Pentateuch was now begun to be 
read in the "cities/' and that this antedated the synagogue, which 
at first may have been in a simpler form, as a tent. 

2 This multiplication of their temples may have been with this 
people, like Church Extension is with Christians, and Methodists 
may think of Kynett and McCabe as their Ezra and Nehemiah 
therein. 

11 : 1, 2, Having fortified the city, and set his servants 
to keep watch and ward on the walls and towers, open and 
shut the gates (according to custom) at sunrise and sunset, 
finding " the city wide and large, but the people were few 
therein , and the houses were not builded " 7 : 1-4, lots 
were cast, to bring one in ten of the people to settle in it ; 
the grateful citizens blessing those especially who " will- 
ingly offered." Thus Jerusalem began to fill again, and 
regain of its former magnificence. 

5-36, Is a patronymic table of heads of families — priests, Levites 
etc, and numbers. Comp I Chrons 9, which seems to be the one 
on their return, and the discrepancies may be reconciled by the 
rule under c 7. Nethinim — servants, Josh 9 : 21, descendants of the 
Gibeonites. 

12 : 1-26, Is a table of the priests and Levites who " went up with 
Zerubbabel " to the time of Nehemiah and Ezra. The high priests 
v 10, 11, are given — Joshua, Joiakim, Eliashib, Jonathan, Jaddua, 
to ' ' the reign of Darius " v 22—335. Skc 3. 

27-43, Is about the dedication of the wall, which (at earliest con- 
venience), was celebrated with great publicity; the people sum- 
moned from far and near, u villages " having been built about the 
city for them. Two companies of the " princes," one headed by 
Ezra, the other followed by Nehemiah, in solemn procession, with 
trumpets, cymbals — " musical instruments of David " 
March around Jerusalem 



238 FROM THE RESTORATION— MALACHI. 

in opposite directions, meeting in the gate of the guard v 39, oppo- 
site the temple, and in the temple; offering greit sacrifices, and the 
women and children rejoicing, " so that the joy of Jerusalem was 
heard even afar off." It was a national jubile 

Thus was their capital given into God's keeping. 

Obs. The heathen dedicated their walls and cities to the gods. 

C 13 Is about the profanation of the temple by Eliashib, tithes 
withheld, Sabbath breaking, and other sins many had fallen into 
during Nehemiah's absence in Persia — (1 yr CXarke, 5 yrs Pri- 
de aux), and their correction ; closing with — 

11 Remember me, O my God for good!" an ejaculation he often 
uses. 

He continued about 36 years, and this is the last of the 
historical books. 

Nehemiah presents us with a character and personality 
as unique as his work is radical, among Scripture exam- 
ples. In some respects, we associate him with Josiah and 
J. Maccabeus. In the attributes and qualities of manhood 
or true greatness — faith, courage, patriotism, consecration, 
zeal, love for Zion, blazing out in his record from first to 
last, he ranks with the first of his nation, as the Jews tes- 
tify. He resigned royalty, wealth, ease, for a life of toil 
and persecution, to restore the hope of a fallen nation, and 
of the world. 

Malachi 

Is the latest O T voice come down to us, and is as said 
Pt II Prophecy, lifted up against an increasingly profane 
and sensuous worship, with foregleams clearer of Messiah 
— his character and work. 

Though without a clue to time (unless we associate 
"governor" 1: 8 with Nehemiah), it came after the ser- 
vice of the second temple had been established 3:10. 

C 1 Begins, reminding Tsrael that God had chosen him before 
Esau, charging him with ingratitude. The priests are charged with 
offering to God the Wind, lame and sick; as ungodly, ignorant of 
their i*aw 2:7; causing many to stumble; and therefore " I have 
made you contemptible and base before all the people " v 9. If 
"like people like priest" Hos 4: 9 be true, the uninspired "like 
priest like people," is equally true. 

2: 10-17 Is about the abuse of the law of marriage — marrying 



UNDEK THE PERSIANS. 239 

"the daughter of a strange god" v 11. Some it seems, put away 
their wives when past the flower of their age, to get youuger ones ! 

C 3 Is about " My messenger " and the " Lord," Messiah and 
his work — M as a refiner and purifyer of silver " — purifying the sons 
of Levi by his doctrine, judgment, mercy. 

V 7-15 Is about the sin common to Christians also — robbing God 
in tithes and offerings. If brought into the storehouse, God 
would pour out his blessing, rebuking also the " devourer " — locust, 
hail, mildew etc. — The curse is here again noticed as upon field, 
flock and vineyard, for their behavior. 

16-18 Is a touching allusion to the manner and estate of God's 
true and tried ones in corrupt times — " Then they that feared the 
Lord, spake one with another " etc. 

C 4 Is Jehovah's valedictory — " The Sun of righteousness " to 
arise, Elijah for the sign preceding, and admonishing to remember 
the i,AW till he come. 

As to the long silence, like the dark before the dawn, 
calm before storm, 1 Revelation (the O T) was complete. 
Of the Scriptures — will of God, light as to the coming 
One, the people had had enough. 2 So God (as his way 
is), leaves them to serve in their own way, to prove them. 

Malachi as from a last observatory, affords us a parting 
glimpse of this nation's after life, as suggestive as it is pre- 
dictive, both prospective and retrospective. The impression 
is a dark, sad one, and talismanic of the curses of Detjt. 
28, as in their varying fortunes it now remains briefly to 
narrate. The materials are found mostly in I, II Maccs 
and Josephus, an " Epitome " of which is in Clarke vol 
IV, after Mal. 

Sec 3. The Jews from Malachi till Christ. Civil 

History. 
After Nehemiah, Judea was made subject to the satrapy 
of Syria, the rulers of which committed the affairs of state 
as well as church, to the high priest. Thus the sacerdotal 
function became an office under the heathen. This union 
of the civil and spiritual power made the office thencefor- 
ward an object of ambition, and occasion of strife and 
murder, in the family of Aaron. For example Bagosas 
366, displaced Jonathan in favor of his brother Joshua, 
who was killed in the inner temple by Jonathan, which in 



240 UNDER ALEXANDER AND THE PTOLEMIES. 

turn Bagosas avenged, imposing also a heavier tribute on 
the Jews. 

Kings of Persia — Xerxes Dan 11: 2, 484, Artaxerxes Long 
4(35, Xerxes II 425, Darius II Nothus 424, Artaxerxes Mnemon 
405, Artaxerxes Ochus 381, Darius Codomanus 335-1. 

High Priests N eh 12: 10 Joshua, Joiakim, Eliashib, Joiada 
413, Johanan (Jonathan) 374, Jaddua 341. 

Under Alexander and the Ptolemies 331-198. 

Connection 

Dan 8 : 1-7 In the third year of Belshazzar * * * as I was in 
Shushan the palace, by the river Ulai, I saw and behold! a ram 
with two horns *, * * And behold ! a he goat came from the west, 
* * * and ran upon him and cast him down and trampled upon 
him. 

After the victories on the Granicus and at Issus over 
Darius' generals in Asia Minor 334-3, and taking Tyre 
after a 7 mos siege, Alexander went to punish the Jews, 
because they still adhered to Persia. But it is related that 
Jaddua and the princes (after fasting, prayer and being 
directed in a vision), in solemn procession in their robes of 
office, met the conqueror as he approached Jerusalem; 
whereupon he bowed and saluted them, declaring that he 
had seen a vision at Dio in Macedonia, just such a sight, 
assuring him of the conquest of Persia. 

Jaddua conducted him into the city and showed him the 
predictions of Daniel concerning him Alexander was so 
pleased with his reception, that he not only spared the 
capital, but continued to the people their laws, religion, 
and exemption from tribute on the Sabbatic year. Many 
Jews enlisted in his army. 

Samaria he put under his favorite Andromachus, who 
on being burned to death in his house in that city, was 
avenged by the people being deprived of their rights, 
some banished, a colony of Greeks planted there, and the 
rest given to the Jews. 

After his romantic expedition into, and dispossessing 
Darius of Egypt, he founded Alexandria, which became 
the capital of lower Egypt, placing many Jews there. 



UNDER THE PTOLEMIES. 241 

Then, after sacking Gaza, he overthrew the Persian 
empire at Arbela. 

Obs. Nothing could exceed the valor and fury of the Grecian 
phalanxes, cr rapidity, extent and splendor of the conquests of the 
king of Macedon. "With 50,000 he ran upon 700,000 at Arbela, 
killing 300,000, with loss of only 500 " WORCESTER. 

Alexander was born at Pella in Macedonia 356, and died at Baby- 
lon 324. 

H Priests Onias 321, Simon the Just 300, Eleazar 292, Onias II 

251, Onias III 195. 

Connection Dan 11 c Sec 1. 

On the division of Alexander's kingdom, Judea fell to 
his successors in Egypt. Under the lirst two, the Jews 
(with the Egyptians), were at their greatest prosperity. 
On account of many removing thither, and the royal 
favor, the new city became a place of very great importance 
to them. They were granted their rights, religion and 
privileges of citizenship. 

Their welfare was also promoted by Simon the Just 300- 
292. He fortified and repaired Jerusalem and the temple, 
made a reservoir " in compass as a sea," w 7 as the last of the 
Gt Syn, completed the Canon. It was under the care of 
his brother Eleazar, the Sept was prepared. 

Ptolemy Euergetes found Onias " old, weak, covetous," 
and the tribute unpaid for many years. On demand, 
backed by an army, the king's wrath was pacified by Joseph, 
Onias' nephew, who acted as receiver general for the tax. 

Under P. Philopater, their affairs grew worse. For he, 
after his victory at Raphia Dan 11 : 11, in a tour through 
his dominions, ventured into the holy of holies, was seized 
with a horror and carried out On his return, being in a 
rage, he deprived the Jews of their rights, stigmatized 
them with the ivy leaf in honor of his god Bacchus, and 
required them to renounce their faith. He then gathered 
them into the Hippodrome to be destroyed by 500 ele- 
phants. But the enraged animals rushed upon the specta- 
tors, killing them. This so changed his heart, that he 
reversed his decrees against them. However, about 40,000 
16 



242 UNDER THE SELEUCIDiE. MACCABEES. 

perished in Alexandria, and 900 apostatized. Worces- 
ter. 

Under the Seleucid^e — Kings of Syria 198-63. 

On the death of Alexander, Seleucus one of his generals, 
overthrew Antigonus another of his generals at Ipsus, thus 
getting his kingdom in Asia, and founded that of Syria or 
Syro-Media, which lasted from 312-63. The kings were 
called Seleucldce. 

Obs He was a great general and popular sovereign, won 23 bat- 
tles, founded 1G cities including Antioch, and Laodicea, the former 
of which became the capital, a great, splendid city. It was called 
the " Queen of the East," and "Eye of the Christian Church." 
''The disciples were called Christians first in Antioch " ACTS 11 : 26. 

Judea, lying between Egypt and Syria, was much 
affected by the frequent wars agitating the two nations, 
aggravated by the increasing wickedness of the people. 

It changed masters when Antiochus drove Scopas out 
198. 

The reader will connect with and supply from Dan 11 c (sec 1), 
the interval here from 198 — to Maces 16G, including the persecution 
of Antiochus, anticipated there. 

Matthias, a priest of the Asmonean family, with his sons 
John, Simon, Judas, Eleazar and Jonathan, now fled to Modin 
in Dan. Apelles was sent to enforce the act of conformity. 
Matthias slew the first Jew who approached the altar, then 
the king's commissioner, then retired to the mountains ; 
whence, with a band of followers, including the sect of the 
Assideans, he took the field, encouraging his sons to " stand 
up for the law." He made it lawful to fight on the Sab- 
bath in self defence, (for the enemy had taken advantage 
of this weakness of the Jews, to do them much harm ) 
He marched around the country, cutting off apostates and 
heathen, and restoring the worship, till called from labor to 
rest 166, at a great age. 

Judas now took the army, with his bro Simon, "a man 
of remarkable prudence," the others assisting. 

After defeating Apollonius and killing him, finding his 



THE MACCABEES. 243 

sword, he from that time fought with it. Then after 
defeating Seron governor of Coelo-syria, after calling upon 
God with his 3000 men, he overthrew more than 50,000 of 
his enemies, regained and entered Jerusalem on the Sabbath 
day, with great thanksgiving and devotion 163. 

He next with 10,000, defeated Timotheus and Bacchides 
with 65,000. 

During the respite which followed, he restored and dedi- 
cated the temple, the 25 of Kislev 163, (Compare here 
Dan 8 : 14, — "two thousand three hundred evenings and 
mornings " with the new moon of Dec. About the 18th of 
Dec Clarke.) It was to be ever observed as the feast of 
dedication. John 10 : 22, ad 28, it fell on Nov 29 
Strong. 

The motto on Judas' banner was Mi Camoka Baelim 
Jehovah Ex 15 : 11 — " Who is like unto thee, O Lord, 
among the gods?" From the initials M C B I, came 
Maccabee, which became the surname of the family, and 
of all who joined their cause. Though some say from mak- 
kab hammer, in allusion to Judas' valor in beating his foes. 

Antiochus now threatened to exterminate the Jews, and 
make Jerusalem their common sepulchre. But God inter- 
posed. He was first seized with pains in his bowels, his 
parts became ulcerated and alive with vermin, so that he 
was nauseous to himself and all about him. In his 
extremity, owning his sickness as from God, he vowed to 
make restitution for all the w r rongs he had done to his 
people, if he would help him. But he died, raving mad at 
Tabse Persia, his body consumed with abominable ulcers. 

Obs Did he not, like the Herods and Paine, have a foretaste of 
the torments of hell, while in the body ? 

While Judas was besieging Acra in Jerusalem, Antio- 
chus V marched 130,000 men, 300 chariots and 32 ele- 
phants to its relief. In the battle, his brother Eleazar was 
killed by an elephant he had stabbed. Judas retired into 
the temple, and the enemy was suddenly called back to 
Antioch. 



244 THE MACCABEES. 

Menelaus was suffocated by Lysias, in a tower with ashes 
thrown by a wheel (a Persian punishment), and Alcimus 
an apostate, a wicked man, put in his place. 

Lysias, in league with other nations, now renewed the 
merciless war, in the progress of which Judas, after unpa- 
ralleled lighting, fell at Azotus, covered with wounds and 
glory, while contending with 800, against the hosts of 
Bacchides and Alcimus. 

Obs Judas ranks with the greatest patriots and heroes of that 
nation, and is worthy a name in that list, "who through faith 
* * * waxed mighty in war, turned to flight armies of aliens " 
Heb 11. See the story in Maccabees. 

He was laid to rest at Modin, the ancestral burial ground, amid 
the lamentations of a sorrowing people 161. 

Jonathan succeeded, but was overpowered, and his band 
scattered in Tekoa on a Sabbath day. Alcimus died sud- 
denly of palsy, and Demetrius received orders from Rome 
to desist from vexing the Jews. Notwithstanding, the mal- 
contents engaged Bacchides to return. But they were so 
artfully dealt with by Jonathan and Simon, that Bacchi- 
des made peace, restoring his prisoners. 

Jonathan now repaired the walls and temple, punished 
apostates and made several reforms. And at the instance 
of Alexander, took the priesthood "now vacant seven 
years " Clarke. 

Obs Jason, Menelaus and Alcimus were high priests 174-161. 
Though Jos says Judas acted as high priest his last three years. 

Onias son of Onias III, who had fled from Antiochus, 
obtained a grant of P Philometer and Cleopatra 149, to 
build a temple at Leontopolis, Nomus of Helipolis, Egypt, 
like the one in Jerusalem. He professed Is 19: 19-24, 
had predicted such a house and priesthood in that place. 
The Lord did not prosper his work, and the house was 
afterward shut up. 

II Priests Jonathan 161, Simon 144, John Hircanus 135, Aristo- 
bulus 107, Alexander Jannaeus 106, J Hircanus 79, Aristobulus 70. 
Last 2 by turns 70-40, Antigonus 40, Ananel 35, changed for Aris- 
tobulus. 



THE MACCABEES. 245 

Annas made high priest by Quirinius 8AD, deposed 14. Then 
followed Ismael, Eleazar, Simon then Joseph — Caiaphas 26, but 
deposed 36. Robinson. 

Kings of Syria — Ants V 162, Demetrius Soler 160, Alexander 
Balas 150, Demetrius 1 146, Ants VI Theos 144, Tryphon 143, 
Ants VII 139, Demetrius 11 130, Alexander Zabina 127, Ants VIII 
123, Ants IX 111, Ants VIII, IX 108, Philip and Ants X 93, 
Demetrius Eucerus 92, Tigranes of Armenia 83, Ants XI 69. 

These eighteen kings averaged 4J yrs, not one so far as 
we know, dying a natural death. 

The first got the crown from his cousin Ants V by state- 
craft and murdered him. 

Alexander a pretended son of Antiochus, slew Demet- 
rius. 

And was displaced by P. Philometer for Demetrius I, 
his head cut off in Arabia and sent to Philometer. 

Ants VI was murdered privately by Tryphon a courtier, 
usurper and assassin. 

Tryphon' s reign was so insecure and disputed, that he 
killed himself. 

Demetrius was defeated and murdered by his brother 
Ants VII, who lost his life and army 400,000, in Parthia, 
" throats cut in one night." 

Demetrius II was defeated and murdered by Alexander 
Zabina, a pretender. 

P Physcon gave the crown to Ants VII and put Zabina 
to death. 

The above we give in the decadence of Syria, 

1 To show how literally the Scriptures have been fulfilled even 
outside the church. 

2 As a striking example of children inheriting the iniquity of 
their fathers — Ants IV e g. The taint of his sin was transmitted 
downward — its guilt and punishment. " The seed of the wicked 
shall be cut off'; Ps 37. 

3 Reveal the increasing darkness before the dawn. 

Jonathan and his two sons, after being deceived by, and 
got into the power of Tryphon, were murdered. {Simon 
his brother was assassinated with his sons by Ptolemy his 
son-in-law, a usurper, to gain the priesthood. 



246 UNDER THE ROMANS. 

J Hircanus shook off the Syrian yoke, and with his sons 
Aristobulus and Antigonus, destroyed the cities and temple 
of the Samaritans, subdued Idumea and the Edomites to 
the faith and made alliance with Rome He was a mighty 
prince, and enlarged the bounds of Judea. Was a Phari- 
see, but was drawn over to the Sadducees, and made it a 
penal offence to observe the doctrines of his first faith. 

Aristobulus was the first to assume the title of king. He 
starved his mother to death in prison, shut up all his breth- 
ren, save Antigonus whom he killed, and died unhappy. 

Alexander Jannseus was much engaged in war with 
P Lathyrus and the neighboring nations during his 27 yrs, 
with varying fortunes. He died of ague while besieging 
Ragaba in Gerasena. His record is stained with cruelties, 
as giving up the people and city of Gaza to the fury of his 
soldiers, and crucifying 800 of his rebel subjects in the 
presence of his wives and concubines at a feast, after killing 
their wives and children before their face. 

Alexandra his widow, made Hircanus ruler. She favored 
the Pharisees, and with such arts, that they acknowledged 
her as queen dowager, and flattered her dead husband with 
many encomiums. The Pharisees now recalled the exiles, 
revoking the laws against them, and avenging themselves 
on the Sadducees. Aristobulus his brother, in a battle at 
Jericho, supplanted Hircanus. 

Antipater moved Hircanus to appeal to Aretas of Ara- 
bia. As a result of the strife, Pompey took Jerusalem, 
destroyed the fortifications, restored Hircanus, taking away 
the crown, and uniting Judea with Syria to Rome 63. 

"Gabinius governor of Syria, removed the civil power 
from the Sanhedrim into five courts, according to the num- 
ber of provinces which he divided the land into " Clarke. 

Antipater procurator of Judea, made his sons Phasael 
and Herod, governors of Jerusalem and Galilee. 

Malicus who was next to Antipater, bribed Hircanus' 
butler to murder his friend Antipater, to get next to Hir- 
canus. Herod murdered Malicus at Tyre. Phasael and 
Herod quelled the faction this caused in the city, and mat- 



THE ROMANS. 247 

ters were compromised by Hircanus giving his grand- 
daughter Mariamne to Herod. Phasael and Herod, 
through Mark Anthony, were now made tetrarchs of Judea. 

Antigonus son of Aristobulus, for 1000 talents and 
promise of 800 of the fairest women in the land, engaged 
the Parthians, who took Jerusalem without resistance, put 
Phasael and Hircanus in chains (Herod escaping), and set 
Antigonus on the throne. Phasael dashed his brains out 
in prison, and Hircanus' ears were cut off to disqualify him 
for office, and by the Parthians left at Seleucia. 

Through favor of M Anthony, Herod in 7 days obtained 
the sovereignty of Judea. In the war which followed, he 
gained the cities, but through the treachery of some, Jeru- 
salem remained to Antigonus. Gaining from Anthony all 
that he desired, he soon took the capital, but bought off his 
soldiers from destroying the inhabitants and sacking the 
city. Antigonus was sent to Anthony who was bribed to 
murder him — that with him should end the line of Asmo- 
nean princes — from 166-37. 

Under the Maccabees 166-37. 

Though the Jews were freed to a greater degree from the Syrian 
yoke, and enlarged their borders toward Syria, Phoenicia, Arabia, 
and possessed Idumea, it was at the cost of continual wars and 
internal dissensions. 

With the decline of Egypt and Syria, and rise of the li fourth 
beast " Dan 7: 7, they changed masters, and became tributary to 
Rome, and lost their prestige wholly with the loss of their capital 
and "king." 

Herod began his reign with executing the members of 
the Sanhedrim, save Hillel and Shammai, and made 
Ananel, born of the priests in Babylon, high priest ; but 
was persuaded by relations, to change to Aristobulus, 
younger brother of his beloved Mariamne 35. And as 
some paid regard to Hircanus, he was recalled, and by 
false accusation, murdered. 

Alexandra Mariamne's mother, plotted to make Aristo- 
bulus king also, which ended in his death 29. Both 
mother-in-law and his wife were next cut off 28, then his 



248 MALACHI TO CHRIST— MORAL HISTORY. 

sons Alexander and Aristobulus, for expressing pity for 
their mother. 

Such cruelties caused Herod remorse, which also affected 
his body. His trouble was increased by the conspiracy of 
his eldest son Antipater by Doris, whom he murdered, at 
which Octavianus * exclaimed, It were better to be Herod's 
hog than his son ! 

To keep in with the emperor, he built Sebaste (Gr for 
Augustus), and Ca3sarea 25 ; then a theatre and amphi- 
theatre in Jerusalem, set the Roman eagle over the gate of 
the temple, and reared a gorgeous fane of white marble, all 
idolatrously to Augustus. 

He tortured to death ten men who conspired to kill him 
in the theatre. To ingratiate himself with the Jews, he 
began to rebuild the temple, which after 520 yrs, like their 
covenant, was "nigh unto vanishing away" Heb 8: 13. 

$z ^t ;js * ~^ ^c 

It was in the 27th year of the reign of Csesar Augustus 
(from 27 b c to 16 a d), Luke 2:1, and 36th yr of 
Herod's reign, when the temple of Janus was closed in 
token of universal peace, that the 

Savior of the world was born. 

Sec 4 State of the Jews, Moral and Eeligious in 

this Period. 

" Darkness shall cover the earth, and gross darkness the people*' 
Is 60 : 2. 

"The times of this ignorance therefore, God overlooked" Acts 
17: 30. 

From what has been said (of the rulers chiefly), we get 
an idea of this nation's spiritual life, which will be further 
suggested by notice of the sects which arose along, which 
in turn, will enlighten N T allusions to them. 

From their connection with the heathen, especially from 
the coming of the Grecian language 331, supplanting the 
Aramean, came also their ideas and philosophy See c I 
Sec 3. This will in part account for the admixture of their 

* Caius Caesar Octavianus Augustus. 



MALACHI TO CHRIST— MOKAL HISTORY. 249 

absurdities with the pure Hebrew faith e g, as in the teach- 
ings of the leading three sects, in common with those of 
the Stoics, Epicureans and Pythagoreans. 

Obs. In the adoption of the oral law— " precepts of men," then 
heathen faiths added to their own — comparing Moses and the pro- 
phets with Socrates and Plato even, we have in Judea an example 
of the tendencies of human nature everywhere — its affinities for 
error — doctrines even of devils, that " the heart is deceitful above 
all things, and it is desperately sick." Like the sin cursed soil, 
impregnated with the germ seed and root of every evil growth — 
"thorns also and thistles'' — every "plant which my heavenly 
Father planted not." 

2 Also, of the supremacy of "the mind" over "the flesh" — 
the rational and spiritual man over the carnal. Of God, truth, 
good, over satan, lies, evil. As being conscious of sin and misery, 
and seeking after the truth — restored union and happiness enjoyed 
with God in Eden. 

3 Also, that as man — " the world through its wisdom knew not 
God," so of his inability to " come to the knowledge of the truth," 
and need of the Eestorer of the "old paths," "the Sun of 
righteousness. " 

The Pharisees 

Were lineal with the Assideans — Chasidim — holy, saints, 
named Sec 3, noticed first by Jos Bk XIII, in the time of 
Jonathan 160-144. The name is from parush — separated 
or expounders. 

That they took the name as being more holy than others, 
or manner of interpreting — unfolding the Word, as op- 
posed to the Sadducees who took the literal sense, is at 
variance with trustworthy, ancient authors. McClintock 
and Strong. 

Obs. Perushim may have been given in reproach, as the odium of 
it must have come from the se//-righteous, hypocritical portion, 
class caste being no part of a sincere, catholic spirit. 

As primary in their faith, were Levitical purity, tithing 
and separation from the heathen. The law required 
separation. 

On the first two see Mark 7 : 1-4 — " washing of hands" 
etc, Matt 23: 23-6— tithing "mint," Luke 18: 12— "I 
give tithes of all that I get." On the 3rd Luke 7 — Simon 



250 MALACHI TO CHRIST— MORAL HISTORY. 

and the woman, Acts 10: 28 — Peter to Cornelius. Was 
Peter a Pharisee ? " They had many observances not 
found in the law " Jos. 

They believed the Scriptures, in a resurrection, angel 
and spirit. Though fatalists, they allowed some freedom — 
" They do not deny freedom to act as one thinks fit, seeing 
God has given a temperament, whereby what he wills is 
done, yet so that man may act virtuously or viciously." J os. 

Obs. To us, this is ambiguous psychology. Josephus makes them 
confound or mix God and man's sphere of action. On the con- 
nection of divine prescience with man's freedom, see PT II c VIII. 
But whether our views of freedom be more Scriptural than theirs, 
who will decide? 

They believed in metempsychosis — transmigration of souls 
John 9: 2. 

That God's people "are an elect race, a royal priest- 
hood, a holy nation, a people for God's own possession " I 
Pet 2 : 9 — that we all alike, are called unto these blessings. 

Obs. What GOSPEL, millennial light, do such doctrines suggest ! 

They ate after a priestly manner — sacram en tally. 

They represented the national faith, orthodox Judaism, 
the democratic party, i e, were the favorite sect. 

As interpreters of the law, they excelled, and men 
believed them to be favored of God. Jos. 

" The Scribes and Pharisees sit on Moses' seat " Jesus. 

They constituted a school rather than sect. Wheatley. 

Were " over 6000," many being of the priestly class. — 
But this may not include all, as there were several orders 
besides the two leading schools of Hillel and Shammai. 
And the two Talmuds speak of seven kinds or classes. 
They would not swear allegiance to Rome. 

From being the reformers, how degenerated in 200 years 
must they have been, to merit the seven woes from Jesus ! 
Matt 23. 

In them we are struck with the anomalous, incongruous 
elements of reform and conservatism, progress and Puri- 



MALACHI TO CHRIST— MORAL HISTORY. 251 

tanism, sincerity and hypocrisy. — Of them were some of 
Abraham's noblest scions, as Simeon, Nicodemus, Joseph of 
Arimathea, Gamaliel, Paul who was " of the straitest 
sect " Acts 26 : 5, and many of Christ's apostles and 
followers. 

In con While in some, religion was the expression of honest 
but misguided zeal Rom 10 : 2, in others 

Taught by self and satan how to paint 
Their tomb, their nature white 

a punctilious devotion to lifeless ritualistic, ceremonial observances — 
" dead works," with dead faith — straining " out the gnat but swal- 
lowing the camel," had engendered spiritual pride, hypocrisy, fana- 
ticism. 

As casuists and politicians, they remind us of the Jesuits. Over 
weak rulers, especially women, they had great influence— " Alex- 
andra ruled others, the Pharisees ruled her." 

So abused does the mind become through error — " precepts of 
men," that its very light is darkness. So this people were offended 
— caused to stumble at him who kept their perfect uw, whose 
every word was truth, and became his bitterest enemies. While in 
turn, they made themselves obnoxious to his correction, reproofs, 
and even "judgment of hell " Matt 23 : 33. While at times their 
inconsistencies and pretensions were held up or exposed to ridicule 
or contempt in seeming irony and sarcasm — "J came not to call the 
righteous." The man who had not on a wedding garment — Christ's 
righteousness, is the Pharisee. Also " Righteous persons w and 
Pharisee's prayer. On their traditions see Sec 3. 

See Life and Times of Jesus— Edersheim. 

The Scribes were the editors and expounders of the law, 
hence called doctors Luke 5:17, and lawyers Matt 22 : 35. 
They were mostly Pharisees and often named with them. 

The Masorites — traditionists (i e their scribes), counted the words 
and letters of every book, unusual construction and forms, and note 
things more curious than wise ; as 

The middle letter of the law Lev 11 : 42, middle words 10 : 13. 
Of the Psalms, the middle letter is 80: 14, middle v 78 : 36. 

These letters were written, and still printed in an unusual size or 
position, and said to have a deep, spiritual meaning. Also how 
often every letter and word in every book of the Bible is found. 

The Sadducees 
Are from Sadoc pupil of Antigonus Sochseus, about the 



252 MALACHI TO CHRIST— MORAL HISTORY. 

time of P Philadelphia. So Talmxids and Maimonides 
(b 1135, Cordova Spain) ; or tsede/c righteousness 

They regarded with suspicion, revelations later than 
Moses, and traditions not divine. 

And not regarding the spiritual import, nor development 
of truth in the Pent, a divine providence, and making 
God as indifferent — as an idle spectator of the affairs of 
the world, they almost set aside the authority of revelation. 
They " say that there is no resurrection, neither angel nor 
spirit " Acts 23. 

They were rationalists— the Materialists, deists of that 
day. 

While the Pharisees believed too much, these believed 
too little. 

They believed in free will, denied fate, and with the 
Epicureans, that man is rewarded according to his work 
here. That prosperity and adversity are signs of God's 
favor and disfavor. 

Such a faith produced dispositions cold and repulsive 
Jos. 

They were mostly of the rich, aristocratic class, believed 
in a life of enjoyment—" Let us eat and drink, for to mor- 
row we die " I Cor 15. 

Caiaphas (and Jos says Herod), was of them. If po, we note the 
supremacy of truth and conscience over an error his head had 
adopted, in Matt 14: 2— John "risen from' the dead." 

After the 1st cy, they disappear from history. 

The Essenes 

Probably owe their origin to Egypt, are noticed by Jos 
160-144, were " about 4000." 

Though " unqualified fatalists," they believed in man's 
agency, immortality, that the Scriptures have a deep, 
spiritual purpose, to be discovered by prayer, study, medi- 
tation. 

At first they were the expression of a tendency— (as not 
finding in the other sects that higher life experience the 
heart craves), than organization, and came into repute as 



MALACHI TO CHRIST— MOKAL HISTORY. 253 

the exponents of our spiritual nature in quest of reunion 
with God. — They trusted to be the progenitors, or like 
John, forerunners of Messiah. Jos. 

They did not marry, though approved it in others ; 
adopted children to educate in their faith, did not keep 
servants. 

"They lived among the people," unlike the monks. Jos. 
Like the Christians Acts 4 : 32, they had all things com- 
mon. No rich, no poor. Those who joined, must pass 
over their worldly goods to the order, be on probation a 
year, then two more preparatory to full membership. 

They showed greater love for one another than others did. 

The spirit of prophecy lingered among them, as in 
Menahem, who told Herod when a boy, that he would be 
king, about his character, acts and long reign. Jos. 

They were simple, self denying, tasted * and prayed 
much, had " a time for everything and everything in its 
time." They took food similarly with the Pharisees, and 
for health, and as a means of grace. 

Obs. So do some Christians ( as did the Wesleys and Fletcher), who 
have been taught by the Master. Taking of food is as much an 
ordinance of God as the Lord's Supper. How few understand 
this! 

Thus, living the " tranquil and quiet life " I Tim 2, they 
outlived others, some over 100 yrs. 

Like the Pythagoreans in some things, they remind us 
also of the " quietists " and followers of Geo. Fox, and 
were a type of monasticism in all ages. 

John Baptist may have been of them rather than of the others. 
Comp Matt 3:4,7, Luke 1 : 80. 

When persecuted even unto death, they showed the true martyr 
spirit. 

For more, and peculiarities in doctrines, manner of life, see Jos, 
who gives them praise ab all others Voi, II, Be: II. 

Though not formally noticed in the N. T, Christ seems to allude 
to them Matt 19 : 12 — " eunuchs for the kingdom of heaven's sake." 

In history they are known as Therapeutce — soul physicians. 

* The Jews fasted Monday and Thursday. 



251 NATIVITY OF JESUS CHRIST. 

The Herodians were chiefly Sadducees by profession, though 
a political rather than religious body. Angus. They derived their 
name from the Herod family, and were in the interest of Caesar. 
Matt 22: 15-22. 

The Gaui^ans were akin to the Pharisees in doctrine. An- 
GUS^ They came from Judas, who in the days of the enrolment Acts 
5 : 37, taught that it was not lawful to be subject to the Romans. The 
Pharisees tried to identify Christ and his apostles with them Luke 
23: 5, 6, Acts 2: 7. They were of a turbulent spirit. Pilate was 
provoked to kill some Luke 13: 1, while sacrificing at the temple. 

The Samaritans are spoken of by our Lord Matt 10: 5 6 
as different from Israel and the gentiles. 

Of spurious descent and despised by their neighbors, they na- 
turally entertained more liberal views of Messiah's kingdom than 
the Jews. 

After the destruction of their temple 129, they have been de. 
creasin? till 140-150 only remain. They still point to DeuT 18 : 15, 
(ten 12 : 3, 22 : 18, etc, as the promise of Christ's coming. 

After Christ, three sects arose, two of which by Simon Magus and 
his pupil Menander, survived for centuries. 

For the rest see Pt II. c V. Samaria. 



CHAPTER VI. 
LETTER I. 



Advent and Nativity of Christ. 

To My Dear Mother, 

Grace and Peace 

"The voice of one that crieth, Prepare * * '* the wav of the 
Lord." Is 40 : 3. 
" He shall be called the Son of God." Gabriei, to Mary. 

WE have shown how the law and purpose of God 
to inake of Israel a holy and mighty people, was 
a failure, and that the church and state were 
without life or power. Man from the first, has proved 
false to God. 

The prophecies of Messiah and signs of his coming as 
said, were growing clearer and being fulfilled. Many 



NATIVITY OF JESUS CHRIST. 255 

pseudo Christs had come through the ages past. The 
world had been looking for the Promise for 4000 years. 
Eve it is thought, believed her first born to be the " seed of 
the woman." But Cain turned out to be a murderer. 

His person, work, etc, had been foretold — "Unto us a 
child is born * * * a son is given." Isaiah gives ac- 
count of his birth, character, sufferings, death, atonement, 
glory (and by inference) resurrection, reign 53 c. He was 
to be "a shoot out of the stock of Jesse," "grow up before 
him as a tender plant " * * * " a man of sorrows and ac- 
quainted with grief" — mar sickness. "And with his 
stripes we are healed." 

Names and titles. He is called the seed of the wo- 
man, seed of Abraham, Star out of Jacob, that Prophet, 
a priest, King of Israel, Messiah, Son of God, the 
Mighty God, Everlasting Father, Prince of Peace, 
Son of David, " My servant," the Branch, the Lord etc. 

As our Prophet, he is the Author and expounder of 
God's law. He was foretold also as the restorer of the 
old paths, the lost knowledge of the true God — 

" He comes, from thickest films of vice 
To clear the mental ray." 

The earth was to " be full of the knowledge of the Lord 
as the waters cover the sea " Is 11 : 9. Isaiah, than whom 
no prophet seems to have had brighter visions of Messiah, 
is also the most descriptive of him. For example in c 35 
inanimate nature is personified as seeing and owning her 
Lord, and breaks forth into singing — 

" The wilderness and the solitary place shall be glad, 
And the desert shall rejoice and blossom as the rose." 

As our high priest, he was to atone by death for our 
sins, satisfy the law and divine justice ; and after, ever live 
to make intercession for us at God's right hand. As our 
King, to rule and reign over us, by first destroying our 
enemies — our sins, and reigning in our heart. 

The Jews desired a temporal prince and earthly glory. 
Christ is spiritual. " My kingdom is not of this world." 



25b' NATIVITY OF JESUS CHRIST. 

" Rejoice greatly, O daughter of Zion. * * * Behold ! 
thy King cometh unto thee * * * riding upon an ass " — 
ass' colt. Zech 9 : 9. Notice how the Spirit paraphrases 
this Scriptuke Matt 21 : 5, in the day of fulfilment — 
" Tell ye the daughter of Zion, behold thy King cometh. " 
And paradoxical though it seem, he was to be " A stone of 
stumbling and rock of offence to both the houses of Israel " 
Is 8: 14. * * * "But he that believeth, shall not make 
haste" 28: 16, — rendered "shall not be put to shame" Rom 
9 : 33. (It is instructive to note how Paul connects and 
applies the opposite doctrines in these two Scriptures in 
this reference.) 

There had been long silence since the last of the seers. 
Malachi (who was cotemporaneous with, or just after Nehe- 
miah), had said, " Behold ! I send my messenger. * * * 
And the Lord whom ye seek, shall suddenly come to his 
temple," which Montgomery touchinglv alludes to in ver 
4th of 

Angels from the realms of glory. 



t( r v\ 



It is in grace as in nature, there is a calm before a storm. 
The Desire of nations," by Jew and gentile, was looked 
for. * * * The angel Gabriel now reveals to Zacharias 
(and naming), the birth of John — " Elijah " of Malachi, 
and " voice " of Isaiah. And in the " sixth month " this 
same archangel was sent to Nazareth to make the " annun- 
ciation " to a virgin named Mary. Nine months after, he 
returns to tell some shepherds of the Savior's birth in 
the " city of David." And suddenly, a flock of angels 
broke the stillness of the night with the new, ravishing 
song — 

u Glory to God in the highest ! " 

Between one and two years after Matt 2 : 7, 16, his 
" star in the east" brought the magi to Bethlehem, with 
royal gifts to worship him, not now in a manger, but 
" the house " God had meantime provided by Zacharias or 
others. 



LIFE OF JESUS. 257 

Obs. In the murder of the " innocents " which followed, Herod 
having a son under 2 yrs old, slew it also. Clarke. 

Our " Incarnation " hymns are among the loftiest and most 
pathetic of the poetic muse — 

Say, shall we yield him in costly devotion, 
Odors of Edom and offerings divine ? 
■* * *■ * * 

Richer by far is the heart's adoration, 

Dearer to God are the prayers of the poor HKBKR 

In CON. I have joy in the Lord, that we both are come in the 
course of these lessons, to " The beginning of the GOSPEiy." O 
give thanks unto the Lord ! and join in asking him for grace to write 
and read aright, in the mystery of the coming and kingdom of our 
Lord, upon which this is introductory. 

The tide of time shall never 
His government remove. 

Farewell Dear M. Jesus reigns. 

Philada 5, 22, '88. From " John." 

II. 

Life of Jesus till he "Began to Teach." 
Dear M. 

1 ' Unto you * * shall the Sun of righteousness arise." Mal 4 : 2. 

The circumstances of his birth were miraculous. The 
names Jesus and Immanuel, were given before his concep- 
tion. Two of his biographers have given us a little about 
his birth and childhood only, till he " began to teach." A 
visit to Jerusalem and a passover at 12, and two scratches 
of Luke's pen, is all the light the Holy Spirit has given 
from 12-30, 18 yrs of his life a blank. What a book this 
— the unwritten part of his life, would make ! As large 
as a quarto Bible. Its facts, more wonderful than fiction 
or golden fancies. There is an article on " The Child- 
hood of Jesus " by Dr. Curry in the National Ex- 
pository Apl 1878, cautiously written, and much more 
might be said. 

From what is said of him Luke 2 : 46-7,—" sitting in 
17 



258 LIFE OF JESUS. 

the midst of the doctors, both hearing them and asking 
them questions ; and all that heard him were amazed at 
his understanding and his answers," we infer that he knew 
more at 12 than the doctors, even Gamaliel, who was of 
that number, and may have been present. 

And his answer to his mother — " How is it that ye sought 
me? knew ye not that I must be in my Father's house?" 
suggests the state of his mind, and preparation in view of 
his office and work — a budding, developing state of mind — 
the dawning light at least, of conviction, as to the hypostatic 
union, his divine embassy and redeeming work. 

While v 40 — " And the child grew and waxed strong, 
filled with wisdom, and the grace of God was upon him ,: 
52, " And Jesus advanced in wisdom and stature, and in 
favor with God and men," teach that he grew in body and 
mind not only as other boys, but that his progress was 
rapid, in proportion as he was without sin ; perfect in body 
and mind, and under the special care of his Father, and 
influence of the Holy Spirit. 

From v 46-7, we reason that even before a lad, while 
teaching (?) him in things pertaining to filial and religious 
duties e g, the child in turn " amazed " the parents by his 
" understanding and answers." By looks, words and 
actions, impressing them that their son was more than a 
mortal. 

We fancy Joseph and Mary at the feet of their boy, like 
Mary " at the Lord's feet," both hearing and asking him 
questions. And they must often have felt ieproved by his 
words, superior sense and holiness. He is the only child 
that could ever say, " I have more understanding than all 
my teachers " Ps 119. 

He was quick to perceive and grasp the truth — the rela- 
tions of things, the ordinances of God in nature and grace, 
and the spiritual import of the law. His insight of peo- 
ple's character and motives was clear, and he was saved 
from mistakes. 

In this holy child, there was no affinity for the evil ways 
— dissipations, gratification of the senses, seen in other chil- 



TILL HE BEGAN TO TEACH. 259 

dren. Though happy and cheerful even, he was not 
hilarious like them, but serious, quiet, contemplative. 

As "the carpenter," what if we think of him as the Jittle 
architect, amazing his relations now with a, facsimile of the 
tabernacle, or model of Solomon's temple (both of which 
may have been lost), then, giving the Jews improved plans 
for synagogues ? 

As he " advanced/' we think of him as the young evan- 
gelist and missionary, going forth as the Spirit moved, in a 
widening circle " in the country, towns, villages," " doing 
good." Now, ministering the gospel to an aged Zacha- 
rias and Elizabeth, speaking to the field hands or fisher- 
men ; then, taking part or leading in the synagogue. Anon, 
he hies away to John preparing himself in the wilderness 
of Judea, with wonderful words of light and comfort. (We 
do not read that he did not begin to work miracles — heal 
the sick, cast out devils etc.) And how happy those homes 
as at Bethany, lighted by his " angel visits " — favored with 
his presence and words ! 

He was much alone with his Father — in study, medita- 
tion, prayer and praise — the secret of power with God and 
man. In such seclusions, on such mounts, he renewed his 
strength, received fresh revelations of the Father's love, 
as his only and " beloved Son," and of his will ; also of 
redemption, and preparation therefor. What Tabor com- 
munings and Pentecostal experiences Jesus had, we are 
not told. 

It was now that he began to utter the " thoughts that 
breathe and words that burn," which later, shook the hills 
and vales of Palestine and Jerusalem, with greater effect 
than the " earthquake in the days of Uzziah" Zech 14, 
that made " to tremble not the earth only, but also the 
heaven * * * that those things which are not shaken may 
remain " Heb 12 : — 

" Wonderful words of life," 

which, like a mighty glacier, began to grind and plough 
the very structure of society civil and religious, of Jew and 



260 LIFE OF JESUS. 

gentile, into new form and life, to set up his own — a " king- 
dom which shall never be destroyed " Dan 2, to find its 
perfection in the millennium, or when he hath made " all 
things new " 

u And every law of sin reverse, 

That faith and love may make all one." 

He was the anatola — "day-spring," "dawning" of that 
dark, cold age. How impressive is this view of our Lord's 
character, foregleamed by Isaiah 9 e g, and alluded to, 
quoted and realized Matt 4 : — 

11 The land of Zebu 1 . on and the land of Naphtali 
Toward the sea, beyond Jordan, 
Galilee of the gentiles. 
The people who sat in darkness 
Saw GREAT UGHT." 

All were in expectation or wonder, some believing him 
to be "King of the Jews," others the "Messiah," others 
" Elijah "etc. 

In Con. But it is only the spiritual mind that may fill 
out this part of the life of Jesus better than our language 
can. For like himself, Christ's manner of life is a mys- 
tery, to be understood only by faith, * * * " The light 
shineth in the darkness, and the darkness apprehended it 
not * * * He was in the world * * * and the world knew 
him not" Jno 1. Yet Jesus is 

The joy of all who dwell above, 

The joy of all below, 
To whom he manifests his love, 

And grants his name to know. Thos Keu/V. 

In his introduction, John " the divine " gives us glimpses 
of the riches of his grace. What a r pletfwra of power as 
the Saviour of body and soul is suggested v 4 — " In him 
was life, and the life was the light of men ! " 

Light was a favorite subject with Jesus (himself the 
Sun of righteousness) — often likening himself to it. 

How sublime does he appear in the temple Jno 8 : 12 r 



TILL HE BEGAN TO TEACH. 261 

in the face of the darkness of unbelief and rejection, ex- 
claiming, " I am the light of the world ! " 

The simile is the more impressive, as the sun is the 
most expressive symbol of the Godhead in heaven and 
earth — the fountain of life and blessing to beings ter- 
restrial. How like Christ it is ! And like as he is treated, 
strange though it sound, most shut it also out of heart and 
home ! 

Like him, it is the smile of God on our world. In homes 
where sunshine receives the largest welcome, good cheer, 
health, happiness, thought are found ; while the demons 
fear and despondency, are driven out.* Florence Night- 
ingale. 

How blessed must those Christians and homes be, where 
Jesus receives the fullest welcome — where the gospel has 
come with power ! Those as at Bethany were happy above 
others, to whom the Lord came as a transient guest. But 
from his glory home, he assures us who keep his w r ord, he 
will come to abide, bringing his Father (and by inference 
the Comforter), with him. Compare Eev 3 : 20 * * * 
" I will come in to him, and will sup with him and he with 
me." 

It is a pleasing, suggestive view of our Christian life 
(implied in his being our example), that it is a " reappear- 
ance" of the life of our Lord — a following of Christ in 
the different relations and states through which he passed 
and adorned, while he u dwelt (mar tabernacled) among 
us." 

This imitation of Christ, beginning at the time one is 
born of God, passes on through the infant life of Jesus (as 
a lamb among wolves), youth, manhood — his " regenera- 
tion " to the end. He shall share his poverty, self-denial, 
baptism, witness, fasting, temptation, fellowship of sufferings, 
conflicts, victories (Jesus never lost a battle), Gethsemane, 
Calvary, resurrection, ascension, glory. 

And this following is not in spirit only, which is a refine- 

* The properties and effects of sunlight are ably set forth under 

SUNUGHT AND H^AI/TH in H H AND HOME ECONOMICS. 



262 THE GOSPELS. 

ment, or mystic view, and adapted to the cloister rather,* 
but in his outward, historic relations as well. 



III. 

The Gospels. 
Dear M 

What glory gilds the sacred page ! — Cowper. 

As a chart aids the traveller, so some account of these 
books and their writers, will help to a better understanding 
of them, and add interest to the things therein. 

The " generation " of our Lord was copied from the 
tables — family records of the Jews. This people were care- 
ful about keeping the genealogies correct, partly on account 
of their Messiah. And many a Jewess of the chosen tribe, 
entertained fond hopes of being the mother. 

These two tables are a confirmatory proof of the N T 
and divinity of Christ. Matt proves him to be the Son 
of David by way of Solomon, Luke through Nathan and 
in reverse order— "And Jesus * * * was about thirty, 
being the Son (as was supposed) of Joseph, the son of 
Heli," Mary's father 3 : 23 Mary is believed to have 
been a descendant also of David. 

The gospels are of greater value than the 23 other 
parts of the N T. They are like so many side lights or 
views of Christ's vicarious life, woik and sufferings. 
Although what has come down to us be but an epitome in 
brief, some idea of the spirit and power of Jesus, in word 
and deed, is suggested in the last of John, — u Many other 
things which Jesus did, the which, if they should be writ- 
ten every one, I suppose that even the world itself would 

* While the merits of Musica EcclesiasTica — the best of this 
class, are inimitable and imperishable, there are defects in it due to 
the time and circumstances (in a convent), in which produced. 
The merits of KEMPIS with his (few) faults, are discussed (with 
Chalmers' views) in introductory to Imago ChrisTI. Imago is a 
good supplement to Kempis. 

6, 14, 88. 



MUTUAL RELATION. 263 

not contain the books," yet (as harmonized), is it fruitful in 
precept and example, either expressed or suggestively, of 
the whole plan of our salvation. All that is in the Acts 
and letters, is here in embryo. 

They are the breaking and sowing time of the " bare 
grain " of God's new and latest dispensation to man. The 
Acts and letters narrate the doings — springing and 
growth of the good seed — workings of the leaven after 
Christ's ascension and Pentecost, for over 33 yrs. The 
seed and germs of all the fruits of holiness Jesus' toil and 
sufferings procured, are in this plot — these immortal vols. 
And it is Jesus the opening eye of faith is to seek in all. 
And to the pure in heart, he manifests himself in the " gos- 
pel glass " as nowhere else. As one has said (better than 
any we ever saw), " Christ is himself in truth, the gospel 
* * * his coming and work, constitute the glad tidings of 
great joy unto all people." 

The Gospels in their Mutual Relation. 

"Mark presupposes and supplies what is omitted by 
Matt. Luke gives us what is omitted by Matt and Mark. 
John what is wanting in the other three. The first particu- 
larly points out the fulfilment of the prophecies for the 
conviction of the Jews. Mark wrote a short compendium, 
adding some remarkable circumstances omitted by Matt. 
Luke treats mostly of the office of Christ and in a his- 
torical manner. John refutes those who denied his God- 
head. Each choosing to treat more largely of those things 
which most suited the time when, and persons to whom 
written." Wesley Int to the Gospels. 

As the first is to the Jews, the writer does not dwell on 
their customs or topography. The lineage of Jesus he 
traces through their "father" down, and shows how the 
N T is the fulfilling of the Old. 

The second it is agreed, was written for the Romans. 
Jewish customs and places have explanations. Narrative 
is preferred to discourse or doctrine, reciting the actions 
rather than words of Christ. The style is graphic, prac- 



264 THE GOSPELS. 

tical, suited to the energetic, business habits of the Romans. 
Mark strikes out abruptly — "The beginning of the gospel 
of Jesus Christ," and adding a paragraph about John 
Baptist, passes to the Teacher's works. Here the Master 
is revealed in his servant form, and Mark is sometimes 
called "servant" or "worker." Is more concise than 
Matt and Luke, often speaks in the present tense, intro- 
duces persons as speakers, is minute as to persons and 
localities. 

Luke writes to the gentiles at large. In this gospel 
Christ appears in a new light, not as the "minister of the 
circumcision " (Rom: 15 : 8), his character in Matt ; nor 
the " wonder Worker " as he does in Mark ; but as the 
Savior of the world, traced back to the head of the human 
family, and to God. While Matthew speaks of the 12 
apostles sent to Israel, Luke tells also of the 70 sent as to 
the nations of the whole earth. 

He is more biographical than the others, the order gen- 
erally chronological. The various additional facts related, 
give this book a peculiar value. The parables of the good 
Samaritan and prodigal son (only here), while they are 
sharp rebukes to pride, and encourage the humble, open to 
us new views of the 

" Wisdom, love and power" 

of the Teacher. Jewish customs and chronology are 
intelligible to foreigners. The conversations of Jesus, with 
the incidents giving rise, words of hearers, results, and 
discourses so full, as to satisfy the curiosity even of the 
Grecians. The book is not supplementary but original. 

In John, there is what meets the higher speculative ten- 
dencies in man, correcting the false in Jewish and heathen 
religion and philosophy. The writer's object is stated 1 : 
1-18, 20: 31. It was to give the world just views of the 
nature, office and character of the Divine Redeemer. 
He records those passages in our Savior's life which so 
clearly display his power and authority ; and discourses in 
which he speaks plainly of his nature, work and efficacy of 



THE EVANGELISTS. 265 

his death. The others speak of Jesus in Galilee chiefly. 
Here, he is seen in Judea mostly. He speaks of three 
passovers at least, the others of one. Most is new as 
13-17, 10, 11 chs. Records six miracles, omits most of the 
parables and sermon on the mount. 

Thus the gospels in their mutual relation. They really 
make but one, a " four-sided gospel ; " not a complete biog- 
raphy, but rather memoir. But in unity and variety, 
adapted to the wants — spiritual and temporal condition of 
every people, in every clime and age. And in all, God in 
Christ is revealed as our Immanuel — Brother, Friend 
in nearest, holiest relationships. 

7, 22, 88. 

IV 

The Evangelists in their Relation to the Gospels. 

Dear M. 

Matthew (wrote 37-63), is called Levi his Hebrew 
name, Mark 2: 14, Luke 5: 27. Was of Galilee and 
called 9 : 9, from " the place of toll," in or near Caper- 
naum, before the sermon on the mount. He had his 
Master "at meat" in his house v 10, Mark 2: IS, and 
"many publicans and sinners " present. This was proba- 
bly made occasion of parting with his old companions in 
sin etc. Clarke, Wesley. In 10 : 3, he speaks of himself 
as the publican, to magnify God in his call to be an apostle. 
He wrote before the fall of Jerusalem, in Greek (some 
think in Heb) from internal evidence. And Greek was 
the vernacular in Palestine — books, business and common 
life. His aim is by a record of what Jesus did and suf- 
fered, to redeem him from reproach, disarm prejudice, and 
to future ages, set forth the character of Messiah. 

Mark 48-G5, who bears the Hebrew name of John, was 
the son of Mary, whose house in Jerusalem, seems to have 
been a resort for the disciples, and place of prayer. Here 
Peter came, out of prison Acts 12 : 12, 25. He was nephew 
to Barnabas ; and both, Paul's companions Col 4:10. He 
went with Paul and Barnabas from Jerusalem, but left 



266 THE EVANGELISTS. 

at Perga in Pamphylia 13 : 5, 13. Afterwards at Antioch, 
desiring to go with them on the 2nd journey, Paul " thought 
not good," " and there arose a sharp contention, so that they 
parted asunder/' and Barnabas took Mark and sailed to 
Cyprus 15 : 39. He was afterwards restored to Paul's 
favor, for we find him Col 4: 10, II Tim 4 : 11, Phil 24, 
commended to the churches. 

Though not an apostle, he was their friend and com- 
panion, and believed to have been a witness of much of our 
Lord's ministry, Early writers concur in saying that he 
was a fruit of Peter's ministry I Pet 5 : 13, and was with 
him in his labors, and wrote under his direction, or as his 
amanuensis. Justin calls this book "the gospel of Peter." 
Internal evidence is in favor. Most of the acts recorded, 
Peter was present at, things honorable to him are omitted, 
while faults are freely given. 

Luke 57-62, is believed to be the "beloved physician' ' 
Col 4 : 14, and no doubt wrote the Acts, not earlier than 
63. (The Acts cover about 33 yrs, from 30-63. Paul 
reached Rome in 61, and preached " two whole yrs " 28 : 30, 
at least. Nero's persecution Tacitus says, began in 64, on 
occasion of his setting the city on fire. Paul and Peter 
some say, were martyred that year. " Paul suffered in 67." 
Usher. We know that it was after his release, and return 
from visiting his churches.) In the preface, he speaks of 
" the former — mar first treatise," while both are to " The- 
ophilus." Antiquity assigns his nativity to Antioch. He 
is thought to be the one with Cleopas, going to Emmaus. 
It seems, from his knowledge of Greek and name Loukas, that 
he was a gentile, and from Hebrew terms, words and phrases 
in both books, and understanding of the Jewish religion, 
that he became a proselyte ; but on receiving the new faith, 
a zealous follower of Paul Acts 16 : 10, 20 : 5 etc. From 28 : 
15, Phil 24, he was with him in his first, and from II Tim 4: 
11, was at his side in his second imprisonment, to the last. 

His style is both historical and classical, among other 
peculiarities. Also a " technical definiteness " in the mir- 
acles of healing, favors his therapeutic knowledge. 



THE EVANGELISTS. 267 

John. 97 (?) Bro of James, was son of Zebedee and 
Salome. Theophylact says (a Gr. MS Eoyal Lib. 
Vienna, agreeing), that Salome was a daughter of Joseph 
by a former wife, making her and sons, sister and nephews 
to our Lord. Clarke. His father was a fisherman of 
Bethsaida, having hired servants Mark 1 : 20, and Salome 
was of them w^ho ministered to Jesus Matt 27 : 56. 
Llaving been brought up by a pious mother, he seems early 
to have become one of John Baptist's disciples (to whom 
he was cousin), and one of the two who heard John speak 
and followed Jesus 1 : 40. Jesus surnamed James and 
John Boanerges. 

John with Peter and James, was soon admitted to inti- 
macy with the Master, and to be with him in the most inter- 
esting events of his life Matt 26 : 37 Mark 5 : 37. He 
was at his transfiguration and in Gethsemane. 

At the supper he was " reclining on Jesus' bosom," was 
the one " Jesus loved." He followed Jesus into the high 
priest's palace, brought in Peter, was through the trial, at 
the crucifixion, where he was honored with that solemn, 
affecting charge " Behold thy mother !" and " took her to 
his own home" 19: 26-7. He outran Peter to the tomb, 

was the first who "saw and believed." His place is 

with that number he beheld standing with their Leader 
" on Mt Zion " Eev 14, who " follow the Lamb whither- 
soever he goeth." 

He is said to have staid in Jerusalem till the death of 
Mary, about 48. After Paul left " Asia," he went to 
Ephesus and founded churches in that region. Was ban- 
ished to Patmos in the JEgean Sea by Domitian or Nero, 
and on this observatory, wrote the Apocalypse about 96. 
Tertullian says he was taken to Rome, thrown into a 
caldron of boiling oil, but came through unhurt; then 
sent to Patmos. 

On the accession of Nerva, he returned to Ephesus, 
wrote his gospel (the last book probably written), and 
fell asleep, some say over 100 yrs old, ad 100. He is the 
only apostle who died a natural death. In extreme age 



268 THE EVANGELISTS. 

Jerome says, he would be borne into the church, if only to 
say to his flock — " My little children, love one another." 

He omits the siege of Jerusalem, as that event had been 
long known. He portrays the Godhead and manhood of 
Jesus to the life. None have revealed the lineaments of 
his humanity with such delicacy and beauty, nor the 
Savior's heart like John. Clement calls this the divine 
or spiritual gospel. — " It is the gospel of love, life and 
light ; the gospel of the heart, taken from the very heart 
of Christ, on which his disciple leaned in the supper." 

SCHAFF. 



RESUME. 269 

RESUME 



Our task is done. 



In accordance with our plan, we have considered the 
claims of the Bible to genuineness. 1 From the original 
Heb and Greek MSS, Greek N T and Sept, age and 
character, Pleb text. Pt I, c I Sec 1-5. 2 Ancient ver- 
sions, various readings. The Authorized and Revised 
Versions II 1-4. 

Under authenticity and authority III, the two Testa- 
ments — law, prophets and Psalms ; gospels, Acts, letters, 
Revelation, as written by the names they bear and of 
divine origin. This is shown 1, From the books themselves. 
2 The divinity of our Lord, the O T being confirmed 
chiefly and proximately by the New. While their inspira- 
tion and canonicity 1-2, is implied in, and depends on 
their authority. All which is further illustrated and con- 
firmed by the two branches of evidence — external and 
internal IV, V. Next 

The Bible — A revelation of God, man, and spiritual 
truth, gradual and progressive ; its unity, though not sys- 
tematic VI. 

Next in order (introducing the exegetical portion, with 
rules therefor Pt II c I — VIII) c 1, The necessity of care, 
tropical words, and above all, the spirit in which the Word 
is to be studied 1-3. 

II Sense of the words, connection, context, scope, com- 
paring Scripture with Scripture. 

III External helps — opinions and ideas, history, profane 
and ecclesiastical, chronology, natural history 1-5. 

IV Manners and customs, coins and medals, time and 
modes of reckoning 1-3. 

V, VI Biblical geography— natural and physical, towns, 
cities etc. 

VII Allegories, symbols, types, parables. 

VIII Prophecy. 

Next Pt III c*l ? under systematic and inferential study 



270 RESUME. 

— Doctrines, precepts; moral and positive precepts 1-3. 
II Promises, examples. Then III, Quotations of the Old 
in the K T. IV Origin, nature and use of Scripture 
difficulties — an interesting chapter. 

V State of the Jews from the exile till Christ, includ- 
ing the Restoration, with notice of the 12 books — (all, from 
Jeremiah 628— 13th of Josiah, to Mai) 1-2. Civil and 
moral history from Malachi to Christ 3-4. 

" The Sabbath and port of our labors " is gained in the 
glorious appearing of Jesus Christ and his gospel c VI. 
Here may be found two life pictures of Jesus till thirty 
years of age. Also, the gospels his memoirs, and their 
authors, in their mutual relations to one another — from the 
most authentic sources. 

One object or idea of the revisers of the A V, seems to have been 
to transmit it down as an " English Classic." And this will in 
part, account for the " music of its cadences and felicities of its 
rhythm " — " unequalled English diction ; " sacrificing even literalness 
in places, to this end. 

It is a superstitious reverence with some, comparable to that of the 
Jews for Moses as against their Messiah, or his GOSPEE (in con- 
nection with its classic feature), that will cling to the Oed VERSION 
in this generation. 

As an illustration (not one of its " felicities "), in Hoey Ghost 
(not in the OT), Ghost, from geist, is both unsightly and unmusical; 
while Spirit (from Gr 7rvevjua), is beautiful, and euphonious to our 
ears. And yet there are some who may think us lacking in rever- 
ence for speaking thus, and seeking to have it changed (as the 
American company desired) , and as a consequence, in our literature 
also. 

The unprejudiced lover of truth for its own sake, cannot read 
Sec 4 c II especially, and the reviser's preface to the N T, without 
being satisfied, that we now have the best translation in the world. 

And when we are told that the N T especially (see reviser's pref ), 
was found faulty, we feel justified in repeating that the R V must 
soon displace the A V, as one of the things "which * * * is ready to 
vanish away ; " if indeed an American version should not be called 
for, which might be suggested by our copious indexes even, in the 
" English version." 

THE END. 



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